Seetien.Jl.578 
N.,.^ V,.li 


Ube  /iDessa^es  of  tbe  Bible 

EDITED     BY 

Professor  Frank  K.  Sanders,  Ph.D.,  of  Yale  University,  and 

Professor  Charles  F.  Kent,  Ph.D.,  of  Brown  University. 

This  series  is  not  a  substitute  for  the  Bible,  but  an  aid  to  the  reverent, 

appreciative,  and  enthusiastic  reading  of  the  Scriptures,  in  fact  it  will  serve 

the  purpose  of  an 

ORIGINAL  AND  POPULAR  COMMENTARY  ON  THE  BIBLE. 

The  books  of  the  Bible  are  grouped  according  to  a  natural  classification, 
their  contents  arranged  in  the  order  of  appearance  and  a  scholarly  yet 
popular  paraphrase  of  their  distinctive  thought  given  in  plain  and  expressive 
English.  The  purpose  of  the  series  is  to  enable  any  reader  of  the  Bible  to 
understand  its  meaning  as  a  reverent  scholar  of  to-day  does,  and  in  particular 
to  receive  the  exact  impression  which  the  words  as  originally  heard  or  read 
must  have  made  upon  those  for  whom  they  were  delivered. 

Technicalities  and  unsettled  questions  will  be,  as  far  as  possible,  ignored. 
Each  volume  will  be  prepared  by  a  leading  specialist  and  will  contain  such 
brief  introductions  as  serve  to  put  the  reader  into  intelligent  relation  to  the 
general  theme  treated.  The  editorial  rearrangement  of  the  order  of  the 
Biblical  books  or  sections  will  represent  the  definite  results  of  sober  scholar- 
ship. 

I.  Ube  messages  of  tbe  fiarlfer  propbeta, 

II.  Ube  tUcesaqcs  of  tbe  Xater  propbeta, 

III.  Ube  mesBngcs  of  tbe  Xaw  (Bivcrs. 

IV.  Ube  messages  of  tbe  propbetfcal  anr)  priestly  DfstoHanS* 
V.  Ube  OiCBsagcs  of  tbe  psalmistg. 

VI.  Ube  /Ressagea  of  tbe  Sages. 

VII.  Ube  messages  of  tbe  Dramatic  poets. 

VIII.  Ube  /Ceasagcs  of  tbe  Bpocal^ptic  XlDlriters. 

IX.  Ube  /Dessages  of  ^esua  accorbing  to  tbe  SsnoptiBt*. 

X.  Ube  flJesgages  of  Jesus  accoc6ing  to  3obn» 

XI.  Ube  /Messages  of  paul. 

XII.  Ube  /Cessages  of  tbe  apostles. 


ZTbe  flDeeeagea  of  tbe  3!6iblc 


BY 

George  Barker  Stevens,  Ph.D.,  D.D. 

Dwight  Professor  of  Systematic  Theology  in  Yale  University 


THE  MESSAGES  OF  PAUL 


Ubc  /iDessa^es  of  tbe  Bible 


THE   MESSAGES  OF   PAUL 


ARRANGED  IN  HISTORICAL  ORDER, 
ANALYZED,  AND  FREELY  RENDERED  IN 
PARAPHRASE,  WITH   INTRODUCTIONS 


BY 

George  Barker  Stevens,  Ph.D.,  D.D. 

Dwight  Professor  of  Systematic  Theology  in  Yale  University 


NEW  YORK 

CHARLES  SCRIBNER'S  SONS 
1900 


Copyright,  1900, 

by 

CHARLES  SCRIBNER'S  SONS 


PREFACE 

This  volume  comprises  a  paraphrase  of  the  first  ten 
epistles  of  Paul,  arranged  in  their  probable  chronological 
order,  with  brief  introductions  and  analyses.  The  body  of 
the  text  IS  reproduced,  with  some  revision,  from  my  "  Epis- 
tles of  Paul  in  Modern  English,"  published  in  1898.  It  is 
believed  that  the  explanations  which  are  here  given  of  the 
time,  place,  and  occasion  of  each  letter,  and  the  indications 
respecting  the  contents  and  movement  of  thought  in  each, 
will  materially  increase  the  convenience  and  usefulness  of 
the  work. 

In  a  second  volume  will  be  comprised  the  other  eleven 
epistles  of  the  New  Testament,  in  a  similar  arrangement, 
and  with  similar  explanations. 

George  Barker  Stevens. 
Yale  University,  January,  1900. 


CONTENTS 

INTRODUCTION 

PAGE 

I.  Epistles  in  the  Early  Christian  Church    ...      3 
II.  Peculiarities  of  the  Pauline  Epistles    ....      8 

III.  Paul's  Life  and  Character  as  Reflected  in  his 
Epistles       15 

IV.  The    Problems   of   the    Early    Church    as    Re- 
flected IN  Paul's  Epistles 18 

V.  The  Missionary  Addresses  of  Paul 20 

VI.  Paul's  Addresses  in  Defence  of  Himself    ...    27 

THE  FIRST  EPISTLE  TO  THE  THESSALONIANS 

I.  The  Church  at  Thessalonica  and  the  Occasion 
OF  Paul's  Writing  to  it 37 

II.  The  Doctrinal  and  Practical  Contents  of  the 
Epistle 39 

in.  The  Date  of  the  Epistle 40 

IV.  The  First  Message  to  the  Thessalonians. 

1.  Salutation  and  Thanksgiving  (i) 41 

2.  Paul's    Reminiscences    and    Defence    of    Himself 

(2  : 1-12) 42 

3.  The    Thessalonians'     Reception    of    his    Message 
(2:13-16) 43 

4.  Paul's  Desire  to  Revisit  the  Thessalonians  (2  :  17-20)  43 

vii 


Contents 

PAGE 

5.  The  Sending  of  Timothy  and  His  Report  (3  :  i-io)    .  44 

6.  The   Apostle's   two   great   Desires  (3 :  11-13)      •     •  44 

7.  A  Rebuke  of  Certain  Sins  (4  :  1-8) 45 

8.  An  Exhortation  to  Brotherly  Love  (4  :  9-12)     ...  45 

9.  Comfort  in  View  of  the  Lord's  Coming  (4  :  13-18)     .  46 
10.   Various  Exhortations  and  Warnings  (5)      ....  46 

THE   SECOND    EPISTLE   TO    THE    THESSA- 
LOMAXS 

I.  A  Later  Chapter  in  the   History  of   the  Thes- 

SALONiAN  Church 51 

II.  The    Application    of    the    Idea    of   the    Second 

Coming  in  the  Thessalonian  Church 53 

III.  The  Second  Message  to  the' Thessalonians. 

1.  Salutation,  Thanksgiving,  and  Commendation  (i)   .  54 

2.  Instruction  Regarding  Christ's  Advent  (2  :  1-12)  .     .  55 

3.  Exhortations  and  Warnings  (2  :  13  to  3  :  18)     ...  56 

THE   EPISTLE   TO   THE   GALATIANS 

I.  The  Great  Doctrinal  Letters 61 

II.  The  Galatian  Churches 62 

III.  The  Judaizing  Crusade 64 

IV.  The  Aim  and  Date  of  the  Epistle 65 

V.  The  Message  to  the  Galatians. 

1.  The  Salutation  (i  :  1-5)      .     .     ,    • 6^ 

2.  The  Truthfulness  of  Paul's  Teaching  (i  ;  6-10)     .     .  67 

3.  The  Divine  Origin  of  his  Gospel  (I  :  11-17)       ...  68 

4.  Paul's  Activity  after  his  Conversion  (i  :  18-24)      •     •  69 

5.  The  Approval  of  Paul's   Gospel  by   the  Primitive 
Apostles  (2  :  i-io) 69 

viii 


Contents 

PAGE 

6.  Peter's  Action  at  Antioch  (2  :  11-21) 70 

7.  The  Antagonism   between   the  Judaizing  Doctrine 
and  the  Gospel  (3  :  1-14) T^ 

8.  The  True  Relation  between  the  Gospel  and  the  Law 

(3  :  15-22) 74 

9.  The  Preparatory  Office  of  the  Law  (3  :  23-29)  ...  75 

10.  Man's    Position    under    the   Law   and    under    the 
Gospel  (4  :  1-7) 76 

11.  The  Inferiority  of  the  Law  (4  :  8-11) 77 

12.  The   Galatians'   Present   Disregard  of  Paul  Unde- 
served and  Unwise  (4 :  12-20)      77 

13.  An  Allegorical  Argument  (4  :  21  to  5  :  i)     .     .     .     .  79 

14.  No  Justification  by  Ceremonial  Acts  (5  :  2-12)      .     .  80 

15.  The  Right  Use  of  Christian  Freedom  (5  :  13-15)  .     .  81 

16.  The   Spiritual    and    the   Natural    Life   Contrasted 

(5 :  16-26) 82 

17.  The  Christian  Law  of  Love  (6  :  1-5) 83 

18.  The  Law  of  the  Spiritual  Harvest  (6  :  6-10)      ...  84 

19.  The  True  Ground  for  Glorying  (6  :  11-18)    ....  84 

THE  FIRST  EPISTLE  TO  THE   CORINTHIANS 

I,  The  City  and  Church  of  Corinth 89 

II.  The  Parties  in  the  Corinthian  Church      ...  91 

III.  The  Occasion,  Aim,  and  Characteristics  of  the 
Epistle 93 

IV.  The  First  Message  to  the  Corinthians. 

1.  Salutation  and  Thanksgiving  (i  :  1-9) 95 

2.  The  Factions  within  the  Church  (i  :  10  to  4  :  21)  .     .  95 

3.  The  Case  of  the  Fornicator  (5)       103 

4.  Going  to  Law  Before  Heathen  Courts  (6:  i-ii)  .     .  105 

5.  The  Limits  of  Christian  Liberty  (6:  12-20)  ....  106 

6.  The  Question  of  Marriage  (7) 107 

ix 


Contents 

PAGB 

7.  The  Proper  Attitude  toward  Sacrificial  Meat  (8)      ,111 

8.  Paul's  Own  Example  of  Self-Denial  (9) 112 

9.  Christian  Freedom  Not  to  be  Abused  (lo  :  i  to  11 :  i)  115 

10.  Proper  Conduct  in  the  Church  Assemblies  (11 :  2-34)  119 

11.  The  Right  Use  of  Spiritual  Gifts  (12  :  i  to  14  :  40)    .  122 

12.  The  Proofs  and  Meaning  of  the  Resurrection  (15)    .  128 

13.  The  Collection  for  the  Jerusalem  Church  and  Per- 
sonal References  (16) 133 

THE  SECOND  EPISTLE  TO  THE  CORINTHIANS 
I.  How  THE  Epistle  Came  to  be  Written  ....  137 
II.  The  Character  and  Value  of  the  Epistle     .     .  138 

III.  The    Relation   of    this    Epistle    to  First  Co- 
rinthians      139 

IV.  The  Second  Message  to  the  Corinthians. 

1.  Salutation  and  Thanksgiving  (i :  i-ii) 141 

2.  Paul's  Confidence  in  the  Church  (i  :  12  to  2  :  li)      .   141 

3.  The  Apostle's   Efforts    on   Behalf  of  the   Church 

(2  :  12  to  5  :  10) 144 

4.  The  Motives  of  Paul's  Labor  (5  :  11  to  6  :  13)  .     .    .  150 

5.  The  Question  of  Intercourse  with  Heathen  (6  :  14  to 
7:1) 152 

6.  The  Mission  of  Titus  (7  :  2-16)   .     , 153 

7.  The  Collection  for  the  Judean  Churches  (8,  9)    .     .  155 

8.  Paul's  Defence  of  his  Apostolic  Authority   (10  to  12)  159 

9.  Concluding  Instructions  and  Salutations  (13)  .     .     .  166 

THE  EPISTLE  TO   THE    ROMANS 

I.  The    Origin    and     Character    of    the     Roman 
Church 171 

11.  The  Motive  of  the  Epistle 173 

X 


Contents 

PAGE 

III.  The  Course  of  Thought  in  the  Epistle     ,    ,    .  174 

IV.  The  Message  to  the  Romans. 

1.  Introduction  and  Theme  (i :  1-17) 175 

2.  Mankind  Tends  not  to  Righteousness,  but  to  Evil 

(I  :  18-32) 177 

3.  The  Jews  Cannot  be  Saved  by  Good  Works  (2  :  i  to 
3:20) 178 

4.  The  True  Way  of  Salvation— that  of  Faith  (3:21-31)  182 

5.  The  Old  Testament  Proof  of  Justification  by  Faith 

(4) 184 

6.  Praise  of  God's  Saving  Grace  (5) 186 

7.  The  Refutation  of  Objections  and  False  Inferences 

s   (6,  7) 189-194 

(i)  This  Doctrine  of  Salvation  gives  no  Warrant  to  Moral 

License  (6 :  1-14) 
(2)  Freedom  from  the  Law  not  Freedom  to  Break  it  (6 ;  15 

to  7  :  6) 
{3)  The  Law  merely  a  useful  Instrumentality  (7  :  7-25) 

8.  The  Blessedness  of  being  Justified  (8) 194 

9.  God's  Providential  Deahng  with  the  Jewish  Nation 

(9 : 1-29) 197 

xo.  The  Jews'  Responsibility  for  their  Rejection  (9  :  30 
to  10  :  21) 199 

11.  The  Restoration  of  the  Nation  (11) 201 

12.  The  Life  of  Consecration  to  God's  Service  (12)  .     .  203 

13.  The  Public  Relations  of  the  Christian  (13)  ....  204 

14.  The  Treatment  of  Conscientious  Scruples  (14 :  i  to 

15  :  13) 205 

15.  The  Apostle's  Inspiring  Mission  (15  :  14-33)     •    •     •  207 

THE  EPISTLE  TO  THE  COLOSSIANS. 

I.  Characteristics   of    the   Epistles    of   the    Im- 
prisonment       211 

xi 


Contents 

PAGE 

II.  The  Errors  Combated  in  Colossians 213 

III.  The  Message  to  the  Colossians. 

1.  Salutation  and  Thanksgiving  (i :  1-8) 214 

2.  The  Pre-eminence  of  Christ  (i  :  9-29) 215 

3.  The  Apostle's    Efforts   on   Behalf  of  his  Readers 

(i :  24 — 2  -.7) 216 

4.  A  Warning  Against  Current  Errors  (2  :  8-23)  .     .     .218 

5.  The  Christian  Standards  of  Duty  (3  :  i  to  4  :  6)     .     .219 

6.  Personal  References  (4  :  7-18) 222 


THE  EPISTLE  TO  PHILEMON 

I.  The  Occasion  of  the  Letter 227 

II.  The  Peculiarities  of  the  Letter 227 

III.  The  Message  to  Philemon. 

1.  Salutation  and  Thanksgiving  (1-7) 228 

2.  The  Appeal  for  Onesimus  (8-22) 229 

3.  Farewell  Greetings  (23-25) 230 

THE  EPISTLE    TO  THE  EPHESIANS 

I.  The  Churches  of  Asia 233 

IL  Was  Ephesians  a  Circular  Letter  ? 234 

III.  The  Theme  and  Date  of  the  Epistle 235 

IV.  The  Message  to  the  Ephesians. 

1.  Salutation  and  Praise  to  God  for  the  Blessings  of 
Salvation  (i :  1-14) 236 

2.  The  Saving,  Reconciling  Work  of  Christ  (i :  15  to 
3:21) 237 

3.  The  Unity  of  Believers  (4  :  1-16) 241 

xii 


Contents 

PAGE 

4,  Demands  of  Christian  Life  and  Duty  (4  :  17  to  6  :  20)  243 

5.  Farewell  and  Benediction  (6 :  21-24) 248 

THE  EPISTLE  TO   THE   PHILIPPIANS 

I.  Paul's  Relations  with   Philippi 251 

II.  The  Occasion  and  Object  of  the  Epistle    .    .    .  252 
III.  The  Message  to  the  Philippians. 

1.  Salutation  and  Thanksgiving  (i  :  i-ii) 253 

2.  A  Chapter  in  the  Apostle's  Experience  (i :  12-30)      .  254 

3.  Exhortation  to  Unity  and  Self-denial  (2  :  1-18)     .     .  256 

4.  The  Missions  of  Timothy  and  Epaphroditus(2  :  19-30)  258 

5.  Warnings  Against  Judaism  and  Libertinism  (3  :  i  to 
4:1) 259 

6.  Concluding  Exhortations  and  Greetings  (4:  2-23)     .  261 

Appendix 265 


Xlll 


INTRODUCTION 


INTRODUCTION 


EPISTLES    IN    THE    EARLY    CHRISTIAN    CHURCH 

Some  of  the  most  important  literature  of  antiquity  exists 
in  the  form  of  letters.  The  correspondence  of  men  promi- 
nent in  political  and  literary  life  often  throws  a  clear  light 
upon  the  conditions  of  the  age  and  reveals  the  forces,  civic, 
social,  and  religious,  which  were  operative  in  the  time  to 
which  the  letters  belong.  A  familiar  example  is  the  corre- 
spondence between  the  younger  Pliny  and  the  emperor 
Trajan  in  the  early  years  of  the  second  Christian  century. 
Pliny  was  governor  of  Bithynia  in  Asia  Minor,  and,  in  the 
discharge  of  that  office,  sent  letters  and  reports  to  his 
master,  to  some  of  which  we  possess  the  emperor's  replies. 
One  of  these  letters  of  Pliny  describes  the  beliefs  and 
practices  of  the  Christians  in  his  province  and  asks  for  in- 
struction as  to  the  best  way  of  dealing  with  them.  The 
letter  opens  to  our  view  the  situation,  struggles,  sufferings, 
and  successes  of  the  early  church.  It  shows  how  the 
ranks  of  believers  were  increasing  by  additions  from  all 
classes  of  society;  how  the  strange  "superstition,"  as 
3 


Introduction  The  Messages 

Pliny  thought  it,  was  spreading  like  a  contagion  in  city 
and  country ;  how  the  heathen  shrines  were  almost  de- 
serted and  the  practice  of  sacrifice  in  danger  of  being 
abandoned.  It  reflects  the  piety,  devotion,  and  blameless 
life  of  the  Christians  of  the  period,  describing  how  they 
were  accustomed  to  meet  at  night  and  to  sing  hymns  of 
praise  to  Christ.  It  enables  us  to  see  them  assembled  at 
their  common  meal,  the  "  love-feast,"  at  the  close  of  which 
they  solemnly  celebrated  the  Holy  Supper  instituted  by 
Christ.  It  depicts  their  orderliness  and  sobriety,  and  de- 
scribes the  solemn  promises  by  which  they  bound  them- 
selveF  to  abstain  from  all  impurity  and  crime,  and  to  live 
a  holy  life. 

The  letters  which  have  been  preserved  to  us  in  the  New 
Testament  are  not  less  interesting  than  this  letter  of  Pliny 
for  the  historical  information  which  they  convey.  Some- 
times this  information  is  more  personal  and  biographical ; 
sometimes  more  general,  including  matters  of  public  and 
common  interest  and  importance.  A  letter  may  have  its 
mam  significance  in  revealing  the  mind  and  feeling  of  the 
writer,  or  its  chief  interest  may  lie  in  its  portrayal  of  a 
historical  situation,  a  form  of  belief,  or  a  type  of  doctrine. 
In  the  New  Testament  epistles  all  these  elements  of  inter- 
est are  blended  together,  though  in  very  different  propor- 
tions. We  have  one  example  of  a  private  letter,  that  of 
Paul  to  Philemon.  Some  of  our  New  Testament  epistles, 
like  those  of  Paul  to  the  Galatians  and  Colossians,  and  the 
4 


of  Paul  Introduction 

Epistles  of  Jude  and  Second  Peter,  are  largely  taken  up 
with  describing  current  forms  of  error  which  the  readers 
are  warned  to  avoid.  Some,  like  the  Epistles  to  the  Co- 
rinthians, deal  mainly  with  perplexing  practical  questions 
of  conduct.  Still  others,  like  Romans  and  Hebrews,  are 
chiefly  devoted  to  the  exposition  and  defence  of  Christian 
doctrine.  But  these  differences  are  differences  of  propor- 
tion. Every  epistle  is  a  reflex  of  its  age  and  its  author. 
Each  of  them  has  a  message  which  reflects  its  own  time, 
purpose,  and  circumstances. 

It  is  impossible  to  determine  with  certainty  the  exact 
order  of  the  epistles  of  the  New  Testament.  In  the  opin- 
ion of  many  scholars  the  Epistle  of  James  is  the  earliest. 
In  any  case,  the  first  ten  epistles  of  Paul,  included  in  this 
volume,  are  among  the  earlier  of  the  New  Testament 
epistles,  since  they  probably  belong  within  the  period  A.D. 
52-63.  If  the  Epistle  of  James  was  written  before  52  A.D. 
it  is,  in  all  probability,  the  only  example  which  has  been 
preserved  to  us  of  a  pre- Pauline  letter.  It  is  possible, 
however,  that  Paul  himself  may  have  written  letters  to 
churches  before  he  wrote  the  earliest  of  his  epistles  which 
have  been  preserved  to  us — those  to  the  Thessalonians. 
In  2  Thess.  3  :  17  he  speaks  of  his  habit  of  adding  a  salu- 
tation in  his  own  handwriting  as  a  token  of  genuineness 
"  in  every  epistle  " — an  expression  which  naturally  sug- 
gests that  he  had  already  written  a  number  of  epistles. 
In  the  same  letter  (2  Thess.  2  : 2)  he  refers  to  a  spurious 

5 


Introduction  The  Messages 

epistle  which  was  in  circulation,  purporting  to  come  from 
him  and  his  assistants.  Such  a  forgery  would  be  more 
natural  if  several  genuine  letters  of  Paul  were  already- 
known  to  have  been  written.  From  other  sources  we 
know  that  some  of  Paul's  epistles  have  been  lost.  In  i 
Cor.  5  : 9  he  speaks  of  what  he  had  written  in  an  earlier 
epistle  to  the  Corinthians,  to  which  they  had  replied  (7  :  i). 
In  Col.  4  :  16  he  directs  that  the  epistle  which  he  is  writ- 
ing be  read  to  the  church  at  Laodicea  and  that  the  epistle 
to  the  Laodicean  church  be  read  to  the  Colossians.  Un- 
fortunately this  epistle  to  the  Laodiceans  has  also  been 
lost. 

Next  to  personal,  oral  teachings,  the  epistle  was  the 
best  means  of  instruction  available  in  the  early  church. 
The  Christian  congregations  were  widely  scattered  over 
Palestine  and  adjacent  regions,  and  throughout  the  vast 
range  of  territory  from  Jerusalem  to  Rome.  It  is  possible 
also  that,  as  vague  traditions  testify,  there  were  churches 
in  the  far  East  which  lived  without  a  history,  and  perished 
without  leaving  a  memorial. 

It  was  quite  impracticable  for  the  apostles  to  visit  these 
widely  scattered  congregations  frequently.  The  writing 
of  letters  partially  supplied  the  place  of  such  visits.  In 
letters  the  special  needs  of  a  particular  church  or  of  a 
group  of  churches  could  receive  attention.  Hence  we  find 
that  each  New  Testament  epistle  has  well-defined  char- 
acteristics which  adapted  it  to  its  special  purpose.  Some 
6 


of  Paul  *  Introduction 

teach  practical  duties,  others  expose  current  errors.  Some 
are  chiefly  doctrinal,  others  mainly  practical.  They  warn 
the  readers  against  erroneous  or  dangerous  practices,  en- 
courage them  in  enduring  persecution,  picture  the  perils 
of  apostasy,  and  fortify  their  faith  by  depicting  the  Chris- 
tian's hope  for  the  future.  Thus  it  appears  that  the  epis- 
tles were  most  natural,  vital,  and  effective  means  of  Chris- 
tian teaching  in  the  apostolic  age. 

In  order  to  its  right  understanding,  every  epistle  must 
be  studied  in  the  light  of  its  time,  purpose,  and  circum- 
stances. Something  must  be  known  of  the  readers,  their 
situation,  faults,  dangers,  and  progress  in  the  Christian 
life ;  something,  if  possible,  of  the  writer,  his  personality, 
experience,  present  condition,  and  relation  to  the  readers. 
The  epistles  were,  in  a  sense,  projections  of  the  person- 
alities of  their  writers.  They  reflect  definite  and  concrete 
conditions.  In  proportion  as  we  apprehend  these  condi- 
tions these  writings  become  vivid  and  realistic.  They  live 
and  breathe  again  ;  they  become  a  pleading  and  warning 
voice,  now  tender  and  persuasive,  now  stern  and  threat- 
ening, proclaiming  to  the  struggling  and  often  misguided 
believers  of  the  first  age  the  way  of  safety  and  peace. 

Such  being  the  occasion  and  purpose  of  the  New  Tes- 
tament epistles,  it  would  be  very  unnatural  to  expect  in 
them  a  finished  literary  character  or  a  strict  logical  struct- 
ure. In  the  main,  they  are  written  in  clear  and  expressive 
language,  and  in  many  passages  they  rise  to  heights  of 

7 


Introduction  The  Messages 

real  eloquence .  The  Epistle  to  the  Hebrews,  especially,  is 
marked  by  a  high  degree  of  rhetorical  power  and  finish. 
From  a  merely  literary  standpoint,  however,  the  epistles 
of  the  New  Testament  are  not  classic  productions,  for 
they  were  not  the  work  of  cultured  writers.  The  primi- 
tive apostles  were  plain,  though  by  no  means  illiterate, 
men.  They  gave  heed  not  so  much  to  the  form  as  to  the 
practical  effectiveness  of  their  teaching.  Through  their 
rugged  forms  of  expression  they  conveyed  messages  of 
truth  and  wisdom  which  are  valid  and  essential  for  all 
times.  These  are  among  the  original  documents  of  our 
religion,  emanating  from  those  who  constituted  the  inner 
circle  of  our  Lord's  followers,  and,  as  such,  have  a  unique 
and  imperishable  value  for  all  believers. 


II 

PECULIARITIES   OF   THE    PAULINE   EPISTLES 

The  epistles  of  Paul  were  written  to  particular  persons, 
churches,  or  groups  of  churches,  and  deal  with  the  special 
circumstances  and  needs  of  their  readers.  Four  of  Paul's 
letters  which  have  come  down  to  us  were  addressed  to 
individuals,  namely,  that  to  Philemon,  that  to  Titus,  and 
the  two  to  Timothy.  Of  these  the  letter  to  Philemon  is 
the  only  strictly  private  letter,  those  to  Timothy  and  Titus, 
Paul's  trusted  helpers,  having  more  of  an  official  charac- 
8 


of  Paul  Introduction 

ter.  All  the  other  epistles,  with  one  or  possibly  two 
exceptions,  were  addressed  to  local  churches.  Galatians 
was  addressed  to  a  group  of  churches,  and,  in  the  opinion 
of  many,  Ephesians  was  a  circular  letter  designed  for 
the  churches  of  the  region  of  which  Ephesus  was  the 
chief  city.  Two  of  Paul's  letters — Romans  and  Colos- 
sians — were  written  to  churches  which  the  apostle  did 
not  found  and  had  never  visited.  Seven  of  them  (i  and  2 
Thess.,  Gal.,  i  and  2  Cor.,  Eph.,and  Phil.)  were  ad- 
dressed to  churches  where  he  was  well  known,  and  for 
whose  instruction  and  progress  in  the  Christian  life  he 
had  personally  labored. 

The  Pauline  Epistles  fall  into  four  well-defined  groups. 
This  grouping  represents  not  only  their  probable  chrono- 
logical order,  but,  to  some  extent,  their  differences  of  aim 
and  subject-matter  as  well.     It  is  as  follows  : 

1.  The  Earlier  (or  Missionary)  Epistles  (A.D.  52-53). 

I  and  2  Thessalonians. 

2.  The  Great  Doctrinal  Epistles  (A.D.  55-58). 

Galatians. 

I  and  2  Corinthians. 

Romans. 

3.  The  Epistles  of  the  Imprisonment  (A.D.  62-63). 

Colossians. 
Philemon. 
Ephesians. 
Philippians. 

9 


Introduction  The  Messages 

4.   The  Pastoral  Epistles  (A.D.  67-68). 

1  Timothy. 
Titus. 

2  Timothy. 

The  epistles  of  the  first  group  are  short,  simple,  and 
practical.  They  may  be  regarded  as  illustrating  Paul's 
earlier  missionary  instruction  to  his  converts — hence  the 
name  '*  Missionary  Epistles,"  sometimes  applied  to  them. 
They  treat  of  but  one  doctrinal  subject— the  second  com- 
ing of  Christ. 

The  second  group  is  the  great  repertory  of  Paul's  doc- 
trinal and  ethical  teaching.  Galatians  and  Romans  deal 
chiefly  with  his  doctrine  of  justification  by  faith.  They 
are  designed  to  disprove  the  current  Jewish  teaching 
(which  was  invading  the  churches)  that  men  might  be 
saved  by  obedience  to  the  Mosaic  law.  On  the  contrary, 
Paul  maintained  that  the  sole  basis  of  salvation  is  the 
grace  of  God,  to  be  appropriated  by  faith  on  man's  part. 
The  Jewish  doctrine  represents  man  as  achieving  his  sal- 
vation by  meritorious  deeds.  Thus  the  great  dogmatic 
watchwords  of  the  two  systems  are,  on  the  Jewish  side, 
debt  and  works,  and  on  Paul's  side,  grace  and  faith. 

The  third  group  of  letters  is  predominantly  Christolog- 
ical.  Errors  had  invaded  the  churches  addressed,  which 
tended  to  degrade  the  person  and  work  of  Christ,  and  the 
apostle  writes  with  a  view  to  showing  his  pre-eminence  and 
saving  power,  so  that  the  readers  may  be  induced  to  keep 
10 


of  Paul  Introduction 

their  allegiance  to  Christ  and  his  gospel.  The  errors 
which  were  current  in  Galatia  and  Rome  undermined  the 
necessity  and  significance  of  faith  ;  those  at  Colossas  and 
Ephesus  degraded  the  object  of  faith  and  so  destroyed  its 
meaning  and  power. 

The  Pastoral  Epistles  were  designed  to  instruct  Tim- 
othy and  Titus  in  their  duties  as  superintendents  of  the 
churches  in  Ephesus  and  Crete,  and  were  thus  semi-offi- 
cial in  character.  But  they  have  also  a  strong  personal 
element  and  a  tone  of  warm  sympathy  and  affection. ^ 

Paul's  epistles  represent  a  wide  variety  of  theme  and 
purpose.  They  are  equally  different  in  style  and  tone. 
Some  are  simple  and  plain,  others  obscure  and  difficult. 
Some  are  persuasive  and  gentle,  others  vehement  and 
severe.  More  commonly  these  elements  are  blended,  in 
varying  proportions,  in  the  same  letter.  In  i  and  2  Co- 
rinthians, especially,  affectionate  assurances  and  appeals 
are  mingled  with  passionate  warnings  and  denunciations. 
Galatians  and  Romans  are  chiefly  argumentative  and 
polemic,  Philippians  is  the  most  affectionate  and  com- 
mendatory of  all  Paul's  epistles.  'This  variety  in  the 
apostle's  writings,  due  to  the  differing  times,  circumstances, 
and  purposes  of  his  various  letters,  enables  us  to  view  the 
apostle  and  his  work  on  many  sides  and  in  many  lights. 
It  gives  us  a  distinct  advantage  in  the  apprehension  of  his 

1  For  more  detailed  information  regarding  the  various  epistles  see  the 
special  introductions  which  are  prefixed  to  them. 
II 


Introduction  The  Messages 

teaching  and  in  the  appreciation  of  his  great  personality. 
He  becomes  a  living  figure— a  toiling,  suffering,  rejoicing, 
triumphing  man.  No  biblical  character,  except  Jesus 
Christ,  is  so  clearly  portrayed  in  Scripture  as  is  the  apostle 
Paul. 

This  vital  quality  is  one  of  the  most  distinguishing 
characteristics  of  the  Pauline  epistles.  They  are  the  work 
of  an  eager  and  intense  mind  which  was  absolutely  ab- 
sorbed in  the  cause  of  Christ.  Every  epistle  is  a  tran- 
script of  some  quality  of  the  man.  Whether  the  apostle 
commends  the  commonest  virtues  and  duties,  or  warns 
his  readers  against  false  doctrine  and  practice,  or  expounds 
and  defends  his  gospel  of  gracious  salvation,  or  portrays 
the  glories  of  the  heavenly  life  which  awaits  the  Christian, 
we  note  the  same  energy  of  feeling  and  depth  of  convic- 
tion. 

The  charm  and  power  of  Paul's  letters  lie  in  this  ear- 
nestness and  sincerity,  rather  than  in  their  literary  charac- 
ter. Paul  set  no  great  value  on  the  rhetorician's  art.  In 
his  preaching  and  writing  he  was  quite  indifferent  to  "  ex- 
cellency of  speech  or  of  wisdom  "  (i  Cor.  2:1).  The 
methods  of  "  the  wise,"  "  the  scribe  "  and  "  the  disputer 
of  this  world  "  (i  Cor.  i  :  20)  did  not  seem  to  him  adapt- 
ed to  the  proclamation  of  the  plain  and  simple  message 
of  the  gospel.  He  confessed  that  he  was  "  rude  in 
speech,"  that  is,  plain  and  unpolished  in  style;  but  he 
justly  resented  the  idea  that  he  was  wanting  in  "  knowl- 
12 


of  Paul  Introduction 

edge  "  (2  Cor.  11  :  6),  that  is,  in  a  clear  grasp  of  the  truths 
of  Christianity,  and  even  his  enemies,  desirous  as  they 
were  to  disparage  him,  were  compelled  to  admit  that  his 
letters  were  "  weighty  and  strong  "  (2  Cor.  10  :  10). 

The  principal  literary  peculiarities  of  Paul's  letters  are  : 
(i)  Carelessness  of  outer  form.  This  characteristic  is 
partly  due  to  the  impetuous  rush  of  his  thoughts  and  to  his 
complete  concentration  of  them  upon  the  subject  in  hand. 
(2)  His  habit  of  digression.  He  frequently  abandons  for 
a  time  the  main  line  of  his  argument  and  takes  up  some 
incidental  feature  of  it,  or  some  point  suggested  to  his 
mind  by  some  word  or  phrase  which  he  had  just  been 
using.  This  peculiarity  illustrates  the  richness  and  variety 
of  his  thought,  which  may  be  compared  to  a  swollen  stream 
which  now  and  again  overflows  its  banks.  (3)  The  use 
of  such  rhetorical  forms  and  devices  as  anacoluthon, 
paronomasia,  and  allegory.  Although  Paul  disclaimed 
being  a  rhetorician,  he  employed,  like  every  forceful  and 
vigorous  writer,  such  rhetorical  arts  as  were  natural  for 
his  mind  and  suited  to  his  purpose.  If  his  letters  are  not 
marked  by  what  we  call  fine  writing,  they  are  character- 
ized by  vigorous  thought  and  by  forcible,  and  sometimes 
eloquent,  expression.  But  Paul's  eloquence  is  never  the 
stilted  and  conventional  eloquence  of  the  professional 
sophist,  but  is  the  eloquence  of  elevated  thought,  fitly  ex- 
pressed, which  moves  the  heart  by  its  own  inherent  im- 
pressiveness  and  power.  (4)  The  frequent  occurrence  of 
13 


Introduction  The  Messages 

complex  figures,  and  long  and  involved  sentences,  or,  on 
the  other  hand,  of  gaps  in  the  argument  which  require  to 
be  filled  up  in  order  clearly  to  apprehend  the  meaning.^ 
These  peculiarities  often  make  it  difficult  to  follow  the 
apostle's  thought  and  render  some  form  of  explanation,  by 
means  of  analysis,  commentary,  or  paraphrase,  almost  in- 
dispensable to  the  reader  of  the  English  translation. 

The  apostle  is  by  no  means  an  easy  writer  to  under- 
stand, but  the  difficulties  are  not  insuperable.  He  pos- 
sessed clear  and  definite  ideas  ;  the  difficulty  presented  by 
his  style  and  modes  of  thought  and  argument  need  not,  if 
we  will  use  available  aid,  prevent  us  from  obtaining  a 
definite  understanding  of  them. 

Without  some  appreciation  of  the  literary  peculiarities 
and  historical  circumstances  of  Paul's  letters  it  is  impos- 
sible to  understand  them  accurately.  If  we  read  them  as 
if  they  had  been  written  in  our  own  time  by  a  man  who 
possessed  the  education,  modes  of  thought,  and  methods 
of  argument  which  are  common  in  our  age,  we  shall  miss 
much  of  their  true  force  and  flavor.  They  are  ancient 
writings  and  they  reflect  a  world  of  long  ago.  Their 
essential  substance  of  truth  is,  indeed,  changeless;  but 
the  vessel  which  holds  the  treasure  is  of  antique  mould 
and,  like  all  things  ancient,  must  be  seen  and  appreciated 

1  I  have  more  fully  illustrated  the  literary  peculiarities  of  Paul's  epistles 
in  an  essay  entitled,  "  The  Epistles  of  Paul  as  Literature,"  in  the  volume  : 
"  The  Bible  as  Literature."    T.  Y.  Crowell  &  Co.,  Boston,  1896. 

14 


of  Paul  Introduction 

in  the  light  of  its  time.  Moreover,  the  Pauline  writings 
may  be  likened  to  a  vessel  which  is  of  an  individual 
pattern,  having  peculiarities  all  its  own.  These,  too,  must 
be,  in  some  measure,  seen  and  felt  before  we  can  perceive 
the  fitness  of  this  vessel  to  enshrine  the  jewel  of  divine 
truth. 


Ill 

Paul's  life  and  character  as  reflected  in 
his  epistles 

The  epistles  of  Paul  furnish  a  most  valuable  supple- 
ment to  the  narrative  of  his  life  as  found  in  the  Book  of 
Acts.  His  language  often  reflects  the  time  when  he  was 
*'  a  blasphemer,  and  a  persecutor,  and  injurious  "  (i  Tim. 
1:13),  and  we  see  him  carrying  the  same  fiery  zeal- 
tempered  into  a  calm,  steady  flame  of  Christian  love— 
into  his  missionary  labors.  He  pictures  himself  as  a 
Pharisee,  striving  to  obtain  a  righteousness  of  his  own  by 
deeds  of  legal  obedience  (Phil.  3:9).  In  Rom.  7  17-25 
we  have  a  leaf  from  his  pre-Christian  experience  which 
shows  how  the  conflict  between  sin  and  conscience  raged 
within  him  until  he  found  peace  through  faith  in  Christ. 
Like  Luther,  he  had  tried  the  path  of  pious  works  and 
ritualistic  practices  and  had  found  that  it  led  him  only  to 
despair.  He  could  never  be  sure  that  he  had  fully  done 
15 


Introduction  The  Messages 

the  divine  will.  He  was  haunted  by  the  fear  that  the 
balance  was  against  him.  His  conclusion  was  that  the 
effort  to  achieve  salvation  by  his  own  meritorious  deeds 
was  hopeless,  and  this  conclusion  drove  him  to  Christ  to 
accept  a  salvation  freely  offered  on  the  simple  condition 
of  faith.  This  experience  was  the  foundation  of  Paul's 
whole  philosophy  regarding  the  purpose  and  use  of  the 
law.  It  was,  he  says,  a  tutor  unto  Christ  (Gal.  3  :  24). 
Its  aim  was  to  "  humble  the  proud  to  desire  Christ's  aid  " 
(Luther). 

The  epistles  also  throw  important  light  upon  the  ex- 
perience by  which  Paul  became  a  Christian.  They  show 
how  marked  and  sudden  was  the  transformation.  He 
persisted  in  "  making  havoc  "  of  the  church  up  to  the 
very  moment  of  the  change.  On  the  day  of  his  great  ex- 
perience he  was  riding  at  the  head  of  a  military  troop 
toward  Damascus  with  the  intention  of  seizing  and  im- 
prisoning any  Christians  whom  he  might  find  there.  But, 
though  he  knew  it  not,  his  doubts  about  his  own  accept- 
ableness  to  God  and  his  conscious  failure  to  fulfil  the  law 
had  been  preparing  him  to  welcome  a  gracious  salvation. 
He  needed  but  to  see  that  Christ  was  the  true  Messiah 
and  Saviour  to  accept  him  with  all  his  heart  and  soul.  This 
disclosure  was  made  to  him  on  that  memorable  day  when 
God  graciously  revealed  his  Son  in  him  (Gal.  i  :  16). 
Spiritual  changes  commonly  come  suddenly  in  such  nat- 
ures as  Paul's.  The  course  of  divine  providence  and  the 
16 


of  Paul  Introduction 

processes  of  the  Spirit  which  had  been  secretly  and  mys- 
teriously leading  up  to  it  cannot  be  traced  in  detail,  but 
when  the  change  came  it  was  radical  and  thorough. 
Saul  the  persecutor  was  a  new  creature  in  Christ  and  a 
germinal  apostle  of  Christianity  to  the  nations.  A  new 
world  opened  before  him  and  a  new  love  made  him  count 
all  things  as  worthless  in  comparison  with  the  excellency 
of  the  knowledge  of  Christ  (Phil.  3  : 8). 

Throughout  his  life  Paul  was  true  to  the  heavenly 
vision  of  Christ's  supreme  glory  which  flashed  upon  his 
heart  that  day  on  the  way  to  Damascus.  There  never 
lived  a  more  consistent  and  thorough-going  Christian. 
Much  as  we  admire  Paul  the  missionary  and  Paul  the 
teacher,  we  must  admire  even  more  Paul  the  sincere, 
earnest,  consecrated  Christian  man.  If  he  had  not  been 
such  a  man  as  he  was,  he  could  never  have  done  the  work 
which  he  achieved  as  a  Christian  apostle  and  theologian. 

But  the  strength  and  robustness  of  Paul's  character  are 
not  more  clearly  reflected  in  his  epistles  than  his  tenderness. 
He  wept  as  he  wrote  his  letters  of  encouragement  and 
warning  to  his  beloved  converts  (Phil.  3:18).  His  friend- 
ships were  very  close  and  affectionate.  How  overflowing 
with  love  is  his  language  to  Philemon,  Timothy,  and 
Titus,  and  even  to  the  most  faulty  and  erring  of  the  con- 
gregations under  his  charge.  A  distinguished  French 
preacher,  Adolphe  Monod,  in  a  published  sermon  on  The 
Tears  of  St.  Paul  says,  toward  the  close :  "The  tears  of 

17 


Introduction  '       The  Messages 

the  apostle  have  explained  him  to  us.  The  power  of  his 
apostleship  was  in  his  personal  Christianity,  and  his 
Christianity  was  a  Christianity  of  tears.  By  tears  of  grief 
he  subdued  others  by  gaining  their  sympathy ;  by  tears  of 
love  he  gained  their  love ;  and  by  tears  of  tenderness  he 
persuaded  others  by  the  simplicity  of  his  gospel." 


IV 


THE     PROBLEMS     OF     THE     EARLY     CHURCH     AS     RE- 
FLECTED IN  Paul's  epistles 

It  may  aid  us  in  making  these  epistles  of  Paul  seem  like 
real  and  living  messages  to  recall,  in  general,  some  of  the 
peculiar  conditions  and  problems  which  called  them  forth. 
Paul's  world  was  divided  between  two  classes  of  men, 
Jews  and  heathen.  Christianity  took  its  rise  in  Judaism ; 
but  the  people  whose  prophets  had  heralded  the  Messiah 
for  the  most  part  refused  to  recognize  in  Jesus  the  reali- 
zation of  their  hopes.  The  first  Christians  were  Jews, 
but  they  were  a  small  and  despised  minority.  As  Chris- 
tianity spread  it  encountered  opposition  from  Jews  and 
heathen  alike.  From  both  sides  arose  peculiar  problems 
and  conflicts.  It  was  difficult  to  prevent  Christians  from 
compromising  their  faith  and  profession  by  concessions 
in  doctrine  and  practice  to  Jewish  and  heathen  ideas  and 
i8 


of  Paul  Introduction 

customs.     Three  illustrations  of  these  difficulties  may  be 
cited : 

(i)  It  was  the  current  Jewish  belief  that  unless  men 
were  circumcised  after  the  custom  of  Moses  they  could 
not  be  saved  (Acts  15:1).  The  Jewish  Christians  had 
been  brought  up  in  this  belief,  and  were  in  constant  dan- 
ger of  lapsing  back  into  it.  This  return  to  Jewish  belief 
and  practice  Paul  called  "  falling  from  grace  "  (Gal.  5  :  4), 
or  "Judaizing"  (Gal.  2  :  14).  It  was  the  special  aim  of 
his  epistles  to  the  Galatians  and  the  Romans  to  show  the 
inconsistency  of  this  idea  with  the  doctrine  of  a  free  and 
full  salvation  bestowed  upon  the  sole  condition  of  faith, 
and  to  prevent  his  readers  from  yielding  to  the  demands 
of  the  Judaizers. 

(2)  The  Greeks  before  their  conversion  were  accustomed 
to  participate  in  idolatrous  sacrificial  feasts.  Their  views 
regarding  the  relations  of  the  sexes  were  also  notoriously 
lax.  It  was  natural  that  after  their  conversion  they  should 
continue  to  cherish  views  on  these  subjects  which  were 
contrary  to  the  demands  of  the  Christian  life.  It  was  one 
of  the  principal  objects  of  the  Corinthian  letters  to  cor- 
rect faults  of  this  character. 

(3)  In  some  parts  of  Asia  Minor  religious  beliefs  and 
observances  had  developed  which  were  products  of  a 
union  of  Jewish  and  heathen  elements.  Among  these 
were  asceticism,  the  worship  of  angels,  revelling  in  sup- 
posed visions,  and  belief  in  emanations,    ^aul  encoun- 

19 


Introduction  The  Messages 


a' 


tered  these  ideas  at  Colossas  and  Ephesus,  and  it  is  im- 
possible to  understand  some  of  the  allusions  in  his  letters 
to  these  churches  without  giving  attention  to  these  forms 
of  error.  To  all  these  topics  more  particular  reference 
will  be  made,  as  occasion  may  require,  in  the  special  in- 
troductions to  the  several  epistles. 

The  reader  of  the  apostle's  writings  should  remember 
that  he  lived,  labored,  and  taught  in  a  time  of  great  re- 
ligious and  social  unrest,  that  the  religious  life  of  Judaism 
was  exceptionally  hollow  and  formal,  and  that  the  Greek 
and  Roman  world,  into  which  Christianity  must  win  its 
way,  was  plunged  into  the  lowest  depths  of  frivolity  and 
sensuality.  The  religion  of  a  pure  life,  which  Paul 
preached,  was  not  adapted  to  win  popularity.  The 
wealth  and  learning  of  the  time  quickly  allied  themselves 
against  it.  The  cross  was  an  offence  to  Jew  and  Greek 
alike.  Not  many  of  the  wise  and  influential  were  at- 
tracted to  the  faith  of  which  it  was  the  symbol.  But  God 
used  the  weak  things  to  confound  the  mighty,  and  his 
heavenly  wisdom  of  grace  and  salvation  triumphed  over 
all  opposing  powers. 


THE    MISSIONARY    ADDRESSES    OF    PAUL 

Let  us  look  into  the  Book  of  Acts  and  see  how  the 
apostle  approached  the  people  of  his  time  with  his  mes- 

2# 


of  Paul  Paul's  Addresses 

sage  of  salvation  through  Christ.  Three  of  his  mission- 
ary addresses  have  been  preserved  to  us  in  a  somewhat 
full  outline.  The  first  was  delivered  at  Antioch  in  Pisidia 
during  his  first  missionary  journey.  It  was  spoken  in  the 
synagogue  at  the  regular  service  in  response  to  an  invita- 
tion from  the  rulers  to  address  the  people.  Rendered  into 
a  free  paraphrase,  it  is  as  follows  (Acts  13  :  16-41) : 

"  Fellow-Israelites,  listen  to  me.   The  God  of  our  Jewish  The  divine 

,      -  .    ,  .,.,..        selection  and 

race  set  apart  our  people  for  a  special  providential  mission  preparation 
and  showed  them  peculiar  favor  in  delivering  them  from  ? ^  MessiaSc 
Egyptian  bondage.     He  patiently  bore  with  their  disobe-  [^J^^'°" 
dience  when  they  wandered  in  the  desert.     He  drove  out  22) 
•their  enemies  and  gave  them  possession  of  the  promised 
land  for  four  hundred  and  fifty  years.     Then  he  provided 
them  with  judges  until  the  time  of  Samuel.     Later,  when 
the  people  desired  a  king,  he  gave  them  Saul,  the  Ben- 
jamite,  for  forty  years.     Then  he  gave  them  David  as 
their  king,  whom  he  pronounced  to  be  one  who  should 
fulfil  his  purpose  in  the  guidance  and  government  of  his 
people. 

"In  accord  with  God's  purpose  revealed  through  his  John's  tes- 
prophets,  the  Saviour,  Jesus,  was  born  of  David's  line.  Jh^°Melsiah 
As  the  herald  of  the  Messiah's  saving  mission  to  Israel,  ^^x'^*^ '3"  ^3" 
John  the  Baptist  proclaimed  that  all  must  turn  from  their 
sins  to  God.     Denying  that  he  was  in  any  sense  the  Mes- 
siah, John  asserted  the  transcendent  greatness  of  the  One 
who  was  soon  to  appear. 


Paul's  Addresses  The  Messages 

Christ's  life       "  Now,  brethren,  both  you  of  Jewish  blood  and  you  who 

proof  of  his*  are  bound  to  us  by  a  common  faith  in  Jehovah,  the  mes- 

CA?ts^5^S-  sage  of  salvation  through  Christ  is  meant  for  us  all.     The 

29)  Jewish  people  and  their  leaders  in  condemning  Jesus  to  a 

shameful  death  fulfilled  the  ancient  prophecies  concerning 

the  Messiah.     Though  he  was  convicted  of  no  crime,  they 

insisted  upon  his  death.     Thus  even  in  the  manner  of  his 

crucifixion  and  burial  they  were  unconsciously  fulfilling 

the  ancient  predictions. 

His  resur-         "  But  God  burst  the  bonds  of  death,  and  Christ  rose  and 

rection  a  ,        .       ,     ,  •       r  •  •  1     1  •       t 

further  fulfil-  reappeared  and  mmgled  agam  for  a  time  with  his  dis- 
prophecy  ciplcs,  many  of  whom  are  at  present  attesting  these  facts 
(Acts  13 :  30-  J.Q  Q^j,  people.  And  we  Christian  teachers  bring  to  you 
the  good  news  that  God's  ancient  promise  is  now  ful- 
filled for  us  in  the  resurrection  of  Jesus  from  the  dead, 
whereby  he  is  shown  to  be,  as  the  Psalmist  says,  God's 
chosen  and  beloved  Son.  Thus  the  promises  made  to 
David  reach  their  perfect  realization  in  his  antitype,  the 
Messianic  king.  The  promise  that  God's-  chosen  One 
should  not  be  holden  of  death  was  not  fulfilled  in  David 
himself  (for  after  having  served  the  purpose  of  God  in  his 
lifetime  he  succumbed  to  death),  but  it  is  fulfilled  in 
David's  Son,  the  Christ,  who  rose  triumphant  from  the 
grave. 

"  We  bring  to  you  now,  fellow -Jews,  the  message  of 
salvation  from  your  sins  through  faith  in  this  risen  and 
glorified  Saviour.     Through  him  is  opened  the  way  to 
22 


of  Paul  Paul's  Addresses 

peace  with  God,  which  the  observance  of  the  Mosaic  law  The  nccessi- 
has  proved  powerless  to  effect.     Beware,  now,  of  rejecting  i Jg°the  safva- 
this  supreme  disclosure  of  God's  mercy  and  of  repeating  by'je JY^^ 
the  history  of  those  neglectful  and  disobedient  ones  who,  (^^'^  ^3 :  38- 
in  our  past,  have  been  blind  to  the  gracious  manifestations 
of  God." 

This  discourse  made  a  profound  impression,  and  many 
were  favorably  inclined  to  the  apostles'  teaching.  The 
next  Sabbath  Paul  again  addressed  the  people,  but,  by  this 
time,  the  Jews  were  united  in  a  fixed  and  intense  opposi- 
tion.    Then  the  apostle  declared  :  "  It  was,  indeed,  God's  The  gospel 

*  rejected  by 

purpose  to  first  make  the  offer  of  salvation  through  Christ  Jews  to  be 
to  you,  O  Jews ;  but  now,  since  you  refuse  it,  we  turn  to  K°aif  (A^cts 
the  Gentile  world,  in  fulfilment  of  the  prophetic  word  ^^  *  ^^'  *^^ 
which  describes  Jehovah's  Servant  as  bringing  light  and 
salvation  to  all  nations."     This  saying  marked  a  crisis,  a 
turning-point,  in  the  progress  of  the  gospel  and  in  the  his- 
tory of  the  church. 

Later,  on  the  same  journey,  the  people  of  Lystra  were 
so  impressed  with  the  words  and  deeds  of  Barnabas  and 
Paul  that  they  called  them  divinities,  and  proposed  to  offer 
sacrifices  to  them.  At  this  the  apostles  were  shocked, 
and,  springing  into  the  midst  of  the  crowd,  they  cried 
(Acts  14  :  15-18): 

"  Men,  what  are  you  proposing  to  do  ?  We  are  not 
gods,  but  only  men  like  yourselves.  We  are  merely  bring- 
ing you  the  glad  news  of  salvation— that  you  should  for- 

23 


Paul's  Addresses  The  Messages 

Paui;s  dec-  Sake  your  idols  and  turn  to  the  one  living  and  true  God, 
thc^Sne  the  Creator  of  all  things,  who  has  leniently  regarded  the 
fA^te""^  15-  errors  and  sins  of  the  nations,  not  failing  to  give  them 
»8)  tokens  of  his  beneficence  in  providing  them  plentifully 

with  the  fruits  of  the  earth  for  their  support  and  pleasure." 
The  third  address  to  be  noticed  is  that  which  Paul  de- 
livered at  Athens  (Acts  17  :  22-31).     Its  substance  is  as 
follows : 
Theproc-         "  I  observe  that  you,  O  Athenians,  are  more  than  ordi- 
thTcharac-    narily  devoted  to  the  worship  of  your  gods.     For  as  I 
on'e°true*      joumeyed  through  your  city  I  beheld  on  every  hand  the 
God  and  ^^^  evidences  of  your  piety — among  them  an  altar  dedicated 
(Acts  17 ;  22-  to  an  unknown  god.     You  thus  acknowledge  an  unknown 
— lying  beyond  your  pantheon  ;   this  One  I  now  make 
known  to  you.     This  true  God,  the  Creator  and  Lord  of 
all,  is  not  a  local  divinity,  dwelling  in  sanctuaries  of  man's 
making ;  nor  can  men  supply  his  needs  as  if  he  were  in 
want  of  anything,  since  he  is  himself  the  Source  of  life  and 
Giver  of  all  good.     All  peoples  stand  in  a  common  re- 
lationship to  him  ;  in  his  providence  he  has  assigned  them 
their  various  positions,  functions,  and  careers  in  order  that 
they  may  be  led  to  stretch  out  their  hands  to  him  in  their 
darkness,  if,  peradventure,  they  might  grasp  him — though, 
in  fact,  he  is  not  far  from,  but  near  to,  all  men  ;  for  all  our 
life,  thought,  and  action  are  grounded  in  him,  since,  as 
some  of  your  own  poets  say,  we  derive  our  being  from 
him. 

24 


of  Paul  Paul's  Addresses 

"  When  we  think  of  ourselves  thus  as  sons  of  God,  how  His  claims 
impossible  it  becomes  to  conceive  of  the  Deity  as  resem-  ?" bJ^en-'" 
bling  any  material  object  or  work  of  human  skill.     God  i^^^alif)^'^ 
has,  indeed,  leniently  regarded  those  who,  in  past  times, 
have  so  misconceived  his  nature ;  but  the  time  has  now 
come  when  he  requires  a  change  of  mind  toward  himself, 
since  he  has  fixed  a  day  for  the  just  judgment  of  the  world 
which  he  will  execute  in  the  person  of  a  man  whom  he 
has  designated  for  that  office,  having  furnished  proof  of 
this  appointment  of  him  by  raising  him  from  the  dead." 

In  addition  to  these  examples  of  Paul's  missionary 
preaching  (which  may  be  compared  to  his  "  Missionary 
Epistles,"  I  and  2  Thessalonians),  we  have  an  outline  of 
his  most  touching  address  of  instruction  and  encourage- 
ment, spoken  to  the  elders  of  the  Ephesian  church,  at 
Miletus,  on  his  return  to  Jerusalem  from  his  third  mission- 
ary tour.  This  address  may  well  be  compared  with  the 
Pastoral  Epistles.  No  incident  of  his  life  reveals  more  of 
the  heart  of  the  apostle  than  this  at  Miletus.  In  substance, 
the  address  is  as  follows  (Acts  20  :  18-35)  • 

"  You  know  with   what  faithfulness   and  amid  what  The  apos- 
perils  and  sufferings  I  have  labored  for  the  cause  of  Christ  tion  to^hU 
since  first  I  came  among  you  ;  how  in  public  and  private,  J^cts°2o- 18- 
by  constant  instruction  and  exhortation  I  sought  to  win  »4) 
both  Jews  and  Greeks  to  repentance  and  faith.    And  now 
I  am  constrained  to  go  to  Jerusalem,  though  with  what 
result  to  life  and  safety  I  know  not ;  I  only  know  this, 

25 


Paul's  Addresses  The  Messages 

that  I  am  divinely  taught  to  expect  trials  and  sufferings, 

wherever  I  go.     But  I  set  no  value  on  my  life  ;  all  I  ask 

is  that  I  may  fulfil  the  mission  which  has  been  entrusted 

to  me  as  a  messenger  of  God's  gracious  salvation. 

His  unspar-      •'  I  am  taking  my  final  leave  of  you,  my  converts  and 

(Acts  20: 25- disciples.     I  protest  that  I  have  not  failed  to  do  my  ut- 

most  to  secuce  the  salvation  of  men,  for  I  have  spared  no 

effort  in  the  proclamation  of  God's  purpose  of  grace. 

His  exhorta-      "  Give  careful  attention  to  your  own  Christian  life  and 

tion  to  the 

leaders  of     to  that  of  the  Congregation  over  which  the  Holy  Spirit 
to befaithfui  has  made  you  overseers,  that  you  may  guide  and  govern 
h"s'^examp°r  ^^^^  church  which  God  procured  for  himself  by  the  death 
(Acts  20:28-  of  his  Son  ;  for  I  know  that  when  I  am  gone  false  teach- 
ers will  make  havoc  in  the  church,  and  in  your  own  midst, 
too,  will  arise  misguided  men  who  will  seek  to  gain  ad- 
herents for   their  errors.     Be  on  your  guard,  therefore, 
recalling  how  for  three  years,  with  yearning  tenderness,  I 
constantly  w^arned  and  encouraged  you  in  the  Christian 
life.     And  now  I  commit  you  to  the  gracious  care  and 
guidance  of  God,  who  is  able  to  strengthen  your  spiritual 
life  and  to  give  you  a  place  among  those  who  are  conse- 
crated to  him  in  his  heavenly  kingdom.     I  have  sought  no 
man's  possessions.     I  have  supported  myself  by  my  own 
labor  and  have  contributed  to  the  support  of  my  compan- 
ions.    I  have  in  all  things  given  you  an  illustration  of  the 
way  in  which  you  ought  to  help  those  who  are  in  need  of 
support,  comfort,  or  instruction,  and  to  recall  and  practise 
26 


of  Paul  Paul's  Addresses 

the  maxim  of  Jesus  :  Giving  carries  with  it  greater  bless- 
ing than  receiving." 

"  And  when  he  had  thus  spoken,"  continues  the  simple 
and  touching  narrative,  "  he  kneeled  down  and  prayed 
with  them  all.  And  they  ail  wept  sore,  and  fell  on  Paul's 
neck  and  kissed  him,  sorrowing  most  of  all  for  the  word 
which  he  had  spoken,  that  they  should  behold  his  face  no 
more.  And  they  brought  him  on  his  way  to  the  ship." 
(Acts  20 :  36-38.) 

VI 

Paul's  addresses  in  defence  of  himself 

On  three  occasions,  mentioned  in  the  Book  of  Acts, 
Paul  was  required  to  defend  himself  against  the  accusa- 
tions of  his  enemies.  In  all  these  cases  he  told,  in  part, 
the  story  of  his  life.  After  his  return  to  Jerusalem  from 
his  missionary  journeys,  some  of  the  Jews  accused  Paul  of 
speaking  against  the  Jewish  nation,  the  law,  and  the  tem- 
ple (Acts  21  :  28).  A  great  tumult  arose  ;  Paul  was  seized 
and  beaten  and  would  have  been  killed  but  for  the  protec- 
tion of  the  Roman  garrison.  At  length  the  apostle  re- 
quested leave  to  speak  to  the  crowd  and  the  military 
tribune  gave  him  permission.  Then  Paul,  ascending  the 
temple  stairs  and  beckoning  for  silence,  addressed  the  peo- 
ple in  Hebrew,  saying :  "  I  was  born  and  reared  a  strict 
27 


Paul's  Addresses  The  Messages 

Paul's  ac-  and  scrupulous  Jew.  I  became  a  fierce  persecutor  of  the 
conver^ion^  Christians  and  was  even  armed  with  authority  from  the 
Lm"to^Chris-  ^^S^  pricsts  to  go  to  Damascus  for  the  purpose  of  seizing 
tianity  (Acts  and  imprisoning  any  followers  of  Jesus  whom  I  might 
find.  As  I  approached  the  city  a  heavenly  vision  was 
vouchsafed  me  and  a  voice  seemed  to  say :  '  Saul,  Saul, 
why  are  all  your  energies  devoted  to  thwarting  my  cause  ?  ' 
To  my  question  '  from  whom  is  this  message  ?  '  there  came 
the  quick  response:  'Jesus  of  Nazareth  whom  you  are 
persecuting.'  Convinced  at  last  that  the  despised  Galilean 
was  the  Messiah  indeed,  my  risen  and  living  Lord,  I 
humbly  asked,  '  Lord,  what  wilt  thou  have  me  to  do  ?  * 
In  reply  he  directed  me,  blinded  as  I  was  by  the  vision, 
to  go  to  the  city  and  seek  Ananias,  a  devout  and  honored 
Jewish  Christian.  Receiving  me,  the  persecutor,  as  a 
brother  beloved,  and  restoring  my  sight,  he  exhorted  me  to 
become  an  apostle  to  all  mankind,  and  consecrated  me,  by 
the  rite  of  baptism,  for  the  work.  Later,  when  worship- 
ping in  the  temple,  another  vision  was  granted  me  by 
which  I  was  shown  that  I  should  leave  Jerusalem  and  be- 
come a  messenger  of  Christ  to  the  heathen." 

Fanatical  opposition  to  the  apostle  increased  and  he 
would  have  again  suffered  violence  at  the  hands  of  the 
mob  had  he  not  been  able  to  assert  the  rights  of  a  native- 
born  Roman  citizen. 

After  some  intervening  events  the  tribune  decided  to 
send   Paul  for  trial  to  the  Roman  governor,  Felix,  at 
28 


of  Paul  Paul's  Addresses  i 

Cassarea.     He   left  Jerusalem  at  night  under  a  strong  j 

Roman  guard,  never  again  to  set  foot  within  its  walls.  i 

The  ecclesiastical  authorities  at  Jerusalem  were  not  so  ^ 

easily  foiled.     They  determined  upon  a  systematic  prose- 
cution of  Paul  before  Felix.     Five  days  after  his  arrival  i 
appeared  the  high  priest,  Ananias,  accompanied  by  a  dep- 
utation of  elders  and  a  lawyer,  Tertullus,  to  prosecute  the 
case.      Tertullus  lodged  three  complaints  against  Paul :  ' 
sedition,  sectarianism,    and   profanation   of  the   temple. 
To  these  the  apostle  answered :  "  These  charges  cannot  Paul's  de- 
be  true.     I  was  but  twelve  days  in  Jerusalem  and  I  did  conduct   ^^ 
nothing  which  was  of  such  a  nature  as  to  create  any  dis-  '^:^!^\^^ ' 
turbance  of  the  peace.     It  is  true  that  I  am  seeking  to                ,    I 
serve  God  as  a  believer  in  Jesus ;  but  I  still  sincerely  be- 
lieve in  the  Old  Testament  and  in  the  resurrection  of  the 
dead.     Indeed,  at  the  very  time  when  I  was  arrested,  I 
was  engaged  in  a  religious  service — the  performance  of  a 
vow  in  the  temple.     I  defy  the  Jews  from  Jerusalem,  or 
elsewhere,  to  show  that  I  am  guilty  of  any  offence  unless 
it  was  an  offence  for  me  to  exclaim  in  the  sanhedrin  (Acts 
23  : 6) :  I  hold  with  my  party,  the  Pharisees,  to  belief  in  ' 
a  future  life  and  resurrection."                                                                 i 

Felix  remanded  Paul  to  a  mild  imprisonment,  in  which  i 

he  remained  for  two  years.     At  length  a  new  governor, 
Festus,  succeeded  Felix,  and  went  to  Jerusalem   to  ac-  , 

quaint  himself  with  affairs  in  his  jurisdiction.     He  was  I 

promptly  appealed  to  by  Paul's  enemies  to  send  the  apos-  j 

29 


Paul's  Addresses  The  Messages 

tie  to  Jerusalem,  their  secret  purpose  being  to  murder  him. 
Festus  refused  and  directed  them  to  prefer  their  charges 
before  him  at  Caesarea.  This  they  did,  but  they  could 
not  prove  their  accusations.  At  last  Festus,  wishing  to 
win  favor  with  the  Jews,  asked  Paul  if  he  would  go  to 
Jerusalem  for  trial,  whereupon  the  apostle,  weary  of  such 
delays  and  indifference  to  justice,  asserted  his  rights  as  a 
Roman  citizen  and  pronounced  the  decisive  words  :  •'  / 
appeal  unto  CcBsar. "  Festus,  glad,  no  do«bt,  to  see  a  pros- 
pect of  ending  the  troublesome  case,  acquiesced  :  "  Thou 
hast  appealed  unto  Caesar  ;  unto  Caesar  shalt  thou  go." 
(Acts  25  :  12.) 

Before  Paul  was  sent  to  Rome,  however,  Herod  Agrippa 
II.  and  his  sister  Bernice  came  to  Caesarea  to  pay  a  com- 
plimentary visit  to  the  new  governor.  Festus  naturally 
narrated  to  Herod  the  history  and  present  situation  of 
Paul's  case,  and  the  king,  moved  by  curiosity,  requested  a 
sight  and  hearing  of  the  notable  prisoner.  With  great 
pomp  and  display  Herod  and  his  retinue,  with  the  gov- 
ernor and  his  chief  men,  entered  the  judgment-hall,  and 
Paul  was  summoned.  Festus  explained  that  he  was  about 
to  send  Paul  to  Rome  for  trial  and  did  not  know  just  what 
account  to  give  of  him.  He  requested  Agrippa  to  hear 
the  prisoner  and  then  to  help  him  formulate  his  case 
for  the  emperor.  Paul  was  not  here  on  trial,  but  on  ex- 
hibition. 

The  apostle's  defence  was,  in  substance,  as  follows  : 
30 


of  Paul  Paul's  Addresses 

"  I  am  glad,  King  Agrippa,  to  explain  my  cause  before  Paul's  de- 
you,  since  you  are  familiar  with  all  matters  of  Jewish  law  fau"in  the 
and  practice.     I  grew  up  in  the  strict  belief  and  observ-  ^^^^tJ' ^je 
ance  of  my  ancestral  religion.     And  now  I  stand  accused  8) 
because  I  persist  in  believing  in  God's  promise  to  our  Jew- 
ish nation.     And  what  objection  is  there  to  my  belief  in 
the  resurrection  ? 

"  When  I  persecuted  the  Christians  I  was,  indeed,  con-  How  this 

,  ....  faith  made 

scientious.     I  was  most  persistent  and  unsparmg  m  my  him  a  mis- 
cruel  treatment  of  them.     But  as  I  was  approaching  Da-  thTcIntiies 
mascus  on  my  persecuting  mission,  Christ  was  mirac-  ^^^^"^  ^^ '  ^' 
ulously  revealed  to  me  as  my  Lord   and  Saviour.     He 
called  me  into  his  service  and  sent  me  on  my  mission  as 
a  preacher  to  the  heathen.     I  at  once  began  my  work  by 
preaching  repentance  and  righteousness.     For  this   the 
Jews  sought  my  life.     But  in  the  strength  of  God  I  have 
gone  on  in  my  work  of  preaching  and  teaching  how,  ac- 
cording to  prophecy,  the  Messiah  should  die  and  rise  and 
bring  salvation  both  to  Jews  and  Greeks." 

Thereupon  Festus  interrupted  Paul,  saying :  "  What 
you  say  cannot  be  true ;  your  study  of  this  subject  has 
unbalanced  your  mind ;  "  at  which  the  apostle  replied : 
"  No,  the  facts  which  I  allege  were  done  in  the  full  light 
of  publicity,"  and  then,  turning  to  Agrippa,  who  was  a 
nominal  professor  of  the  Jewish  religion,  he  exclaimed  : 
"  You  surely  will  not  deny  that  you  believe  the  prophets  ; 
do  they  not  attest  my  statements  ?  "  to  which  the  flippant 

31 


Paul's  Addresses  The  Messages 

king,  vexed,  no  doubt,  by  this  personal  appeal,  replied, 
with  a  tinge  of  irony  :  "  Really,  Paul,  you  seem  to  think 
that  you  can  make  a  convert  of  me  in  short  order !  "  to 
which  the  apostle  with  deepest  seriousness  replied : 
"  Whether  with  little  or  with  much  persuasion  how  glad- 
ly would  I  win  you  to  Christ,"  and  then,  turning  to  the 
courtiers  and  attendants,  he  continued  :  "  How  gladly 
would  I  see  you  all  Christians  ;  only  I  should  wish  that 
you  would  not  have  to  suffer  bonds  and  imprisonment  for 
your  faith,  as  I  have  done  " — holding  up  his  manacled 
hands  (Acts  26  :  24-29). 

The  result  was  that  Paul  went  to  Rome  for  trial,  and  at 
length  died  a  martyr  to  the  cause  which  he  so  greatly 
loved. 

Those  who  have  visited  Rome  will  remember  the 
"  Church  of  St.  Paul  outside  the  walls,"  a  mile  or  two  be- 
yond the  gate  on  the  road  that  leads  toward  Ostia  and 
the  desert.  It  is,  of  course,  vain  to  speak  of  the  precise 
place  of  the  apostle's  martyrdom,  but  ancient  tradition 
places  it  on  the  Ostian  road,  and  we  may  assume  that  the 
splendid  basilica  which  commemorates  it  is  not  far  from 
the  actual  site.  One  who  visits  it  will  not  easily  forget 
this  magnificent  monument  of  the  great  apostle's  martyr- 
dom with  its  richly  gilded  arches  and  gleaming  marbles. 
Across  the  ceiling  is  inscribed  in  letters  of  gold — Doc- 
tor Gentium — and  such  was  Paul.  But  it  is  not  this 
church  with  its  frigid  marbles  and  its  death-like  silence 

32 


of  Paul  Paul's  Addresses 

which  constitutes  the  apostle's  truest  memorial.  His 
imperishable  monument  is  to  be  found  in  that  church  of 
living  stones,  that  spiritual  house  of  God,  which  he  gave 
his  life  to  aid  in  building. 


33 


THE  FIRST  EPISTLE  TO  THE  THES- 
SALONIANS 


THE   FIRST   EPISTLE   TO   THE    THESSA- 
LONIANS 

I 

THE   CHURCH    AT     THESSALONICA    AND    THE    OCCA- 
SION OF  Paul's  writing  to  it 

The  church  at  Thessalonica  was  founded  soon  after 
Paul  had  entered  Macedonia  on  his  second  missionary 
journey.  On  arriving  in  the  city  the  apostle  resorted  to 
the  synagogue  and  began  to  reason  with  his  fellow-coun- 
trymen from  the  Scriptures,  "  opening  and  alleging  that  it 
behoved  the  Christ  to  suffer,  and  to  rise  again  from  the 
dead  "  (Acts  17  13).  For  three  Sabbaths  Paul  continued 
this  effort  to  convince  his  hearers  that  a  suffering  Messiah 
was  foretold  in  prophecy,  and  that  the  resurrection  of 
Jesus  had  actually  occurred.  If  he  could  carry  these  two 
points  it  would  be  impossible  for  the  Jews  to  set  aside  the 
claim  that  Jesus  was  the  Christ.  His  preaching  met  with 
considerable  success.  Some  Jews,  a  number  of  women 
of  noble  birth,  and  many  proselyte  Greeks  were  won  to 
faith  in  Christ,  and  of  this  mixed  company  the  church  of 
Thessalonica  was  composed.  The  apostle's  success  in 
making  converts  excited  the  bitter  jealousy  of  the  unbe- 

37 


I  Thessalonians  The  Messages 

lieving  Jews,  who  raised  a  mob  and  (^rove  him  and  his. 
assistants  from  the  city  (Acts  17  :  5  ff.).  But  the  foes  of 
the  gospel  were  too  late.  The  seed  sown  had  already 
taken  a  strong  and  permanent  root. 

It  was  natural  that,  after  Paul  left  Thessalonica,  he 
should  be  anxious  about  the  infant  church  which  he  had 
founded.  Twice  he  had  planned  to  revisit  it,  but  had 
been  deterred  from  so  doing  (i  Thess.  2:18)  probably  by 
the  hostile  threats  of  the  Jews.  When  he  could  no  longer 
restrain  his  anxiety  to  hear  from  his  converts,  he  sent 
Timothy  (from  Athens  where  he  was  at  the  time— see 
Acts  17  :  1 5)  to  learn  how  they  fared  and  to  encourage 
them  in  the  Christian  life  (i  Thess.  3  : 1-3).  While  Tim- 
othy was  gone,  Paul  went  on  to  Corinth  (Acts  18  :  i). 
Timothy  rejoined  the  apostle  there  and  brought  him  his 
report  (i  Thess.  3  :  6).  This  report  was  the  immediate 
occasion  of  the  letter.  In  the  main,  it  was  favorable.  It 
testified  to  the  growth  of  the  church,  and  to  their  heroic 
endurance  of  persecution  for  the  sake  of  the  gospel. 
Naturally  it  gave  the  apostle  great  satisfaction,  and  en- 
abled him  to  write  to  them  in  a  tone  of  cheerfulness  and 
hope.  The  keynote  of  the  epistle  is  the  phrase :  "  Now 
we  live,  if  you  stand  fast  in  the  Lord  "  (3  : 8). 


38 


of  Paul  1  Thessalonians 


II 


THE    DOCTRINAL    AND     PRACTICAL     CONTENTS    OF 
THE    EPISTLE 

From  the  circumstances  which  have  been  mentioned 
we  should  expect  that  the  letter  would  be  chiefly  practical. 
Only  one  doctrinal  topic  is  touched  upon — and  that  with  a 
purely  practical  end  in  view — namely,  the  second  coming 
of  Christ  (4:13-18).  It  is  well  known  that  the  church  of 
the  first  days  expected  the  speedy  return  of  Christ  to  earth 
to  raise  the  dead  and  to  judge  the  world.  The  apostles 
shared  this  expectation  and  the  Thessalonians  had,  no 
doubt,  been  taught  by  Paul  to  expect  and  to  be  ready  for 
this  glorious  event.  The  early  Christians  hoped  to  be  liv- 
ing when  Christ  should  come,  and  to  enter  at  once,  with- 
out dying,  into  the  joy  of  their  Lord.  When,  now,  some 
of  the  Thessalonian  Christians  died,  those  who  remained 
became  perplexed  and  anxious  over  the  question  whether 
their  deceased  brethren  would  not  be  at  some  disadvant- 
age at  Christ's  coming,  as  compared  with  those  who 
should  be  living.  Their  idea  was  that  the  living  would 
more  promptly  participate  in  the  Messianic  blessedness 
than  the  dead.  The  apostle  assures  them  that  this  will 
not  be  the  case  ;  that  those  who  remain  till  the  coming  of 
the  Lord  will  "in  no  wise  precede  them  that  are  fallen 
asleep"  (4  :  15),  that  is,  that  all  believers  will  enter  to- 

39 


I  Thessalonians  The  Messages 

gether  and  will  share  equally  in  the  blessings  of  Christ's 
heavenly  kingdom  (see  the  paraphrase  of  4  :  13-18). 

The  chief  aim  of  the  letter,  however,  is  to  congratulate 
the  readers  upon  their  growth  and  progress  in  the  Chris- 
tian life,  and  to  exhort  them  to  the  steadfast  endurance 
of  persecution  and  to  the  faithful  performance  of  Chris- 
tian duty.  Incidentally  the  apostle  points  out  the  dangers 
which  threaten  them,  and  rebukes  their  faults  {e.g.,  5  :  14). 


Ill 

THE   DATE    OF    THE    EPISTLE 

It  is  evident  that  the  epistle  could  not  have  been  written 
until  some  little  time  after  the  founding  of  the  church. 
During  this  interval,  as  we  have  seen,  Paul  had  twice 
formed  plans  for  revisiting  Thessalonica,  and  several 
members  of  the  church  had  died.  For  these  events  some 
months,  at  least,  must  be  allowed.  Now  we  observe  that 
the  letter  is  written  in  the  name  of  Paul  and  of  his  asso- 
ciates, Silas  and  Timothy  (i  :  i).  They  must,  therefore, 
have  been  with  the  apostle  at  the  time  of  writing.  Refer- 
ring now  to  the  Book  of  Acts  we  notice  that  Paul,  Silas, 
and  Timothy  are  not  found  together  after  the  time  referred 
to  in  Acts  18  :  5 — that  is,  after  the  earlier  portion  of  his 
long  residence  in  Corinth  (Acts  18  ;  11).  It  may  there- 
40 


of  Paul  I  Thessalonians  i  :  9 

fore  be  stated  with  great  probability  tliat  the  letter  was 
written  at  Corinth  during  the  winter  of  52-53. 


IV 

THE    FIRST    MESSAGE    TO    THE    THESSALONIANS 

I.  Salutation  and  Thanksgiving  (i) 

I,  Paul,  and  my  companions  send  to  you  Thessalonians  Salutation 
our  Christian  greetings  and  good  wishes. 

We  are  grateful  to  God  for  all  the  fidelity  and  zeal  Gratitude 

^  •'  for  their  zeal 

which  you  have  shown  in  your  Christian  life  and  work,  and  readi- 
We  well  know  the  history  of  your  religious  life  from  the  (i"^°7)" 
beginning ;  with  what  eagerness  you  received  the  gospel 
and  what  full  proof  you  gave  of  the  Spirit's  power  dwell- 
ing in  you — just  as  you  know  our  zeal  in  work  on  your 
behalf.     In  this  steadfastness  and  willingness  to  suffer  for 
your  faith,  you  caught  the  spirit  of  our  work  and  of  the 
Lord's  life,  and  set  a  worthy  example  to  your  fellow- 
Christians  far  and  near.     For,  indeed,  you  did,  by  your  Their 
faithfulness  and  endurance,  preach  the  gospel,  not  only  fSks^t" 
throughout  Greece,  but  throughout  the  Christian  world,  P^^Jj^^f/^f^ 
so  that  we  have  no  need  to  tell  the  story  of  your  faith  to  tory  (1:8. 
others.     On  the  contrary,  we  find  others  ready  to  tell  this 
story  to  us.     They  speak  of  our  great  success  in  winning 
you  to  Christ :  how  you  forsook  your  heathen  divinities 
41 


I  Thessalonians  i :  lo  The  Messages 

and  believed  on  the  one  true  God ;  how  you  received  the 
doctrines  of  Christ's  resurrection  and  saving  work,  and 
adopted  the  belief  in  his  second  coming. 

2.  Paul's  Reminiscences  and  Defence  of  Himself  (2:1-12) 

Charges  You  Thcssalonians  know  the  nature  and  effect  of  our 

apostTe  and  mlssion  whcu  wc  prcachcd  the  gospel  to  you.  You  know 
alf/the?''^^  that,  before  coming  to  you  in  our  journey,  we  had  been 
(2^"wIT  persecuted  for  our  faith  and  that,  despite  trials  and  dan- 
gers, we  fearlessly  taught  you  the  way  of  salvation.  For 
our  preaching  does  not  proceed  from  false  or  base  mo- 
tives, but  from  a  conviction  of  the  truth  of  our  message 
and  of  our  responsibility  to  God  for  faithfully  declaring 
it.  Our  conduct  refutes  the  suspicion  of  impure  motives. 
We  neither  sought  selfishly  to  please  others  nor  to  gratify 
ourselves.  Though  in  virtue  of  our  office  we  might  have 
claimed  consideration,  we  made  no  such  claim.  Instead 
of  exacting  honor,  we  rendered  affectionate  service  to  you, 
and  gave  you — so  great  was  our  love  to  you— not  only 
our  truth,  but  our  very  hearts.  You  will  also  testify  that 
when  we  were  with  you,  we  supported  ourselves  by  our 
own  labor,  so  that  our  work  might  incur  no  suspicion  of 
being  mercenary.  I  call  you,  yes,  I  call  God  himself  to  wit- 
ness to  our  uprightness,  purity,  and  service  when  we  were 
among  you  ;  how  with  a  love  like  that  of  a  father  we  sought 
your  spiritual  profit  and  endeavored  to  lead  you  into  the 
God-like  life  and  to  prepare  you  for  his  heavenly  kingdom. 
42 


of  Paul  1  Thessalonians  -2  :  20 

3.  The  Thessalonians'  Reception  of  his  Message  (2:13-16) 

And  since  God  has  thus  called  you  to  such  a  glorious  The  way  in 
destiny,  we  are  thankful  that  you  so  heartily  accepted  his  ThL^ssaio! 
call  at  our  hands  and  entered  upon  the  life  to  which  it  cetvedthe 
summoned  you.     This  life  involved   sufferingf   for  vour  gospel  aid 

•'  o  J  endured  per. 

faith,  but  in  this  you  emulated  the  patience  of  the  Judean  secution  on 
churches  and  endured  the  same  treatment  at  the  hands  of  (2 :  13-16) 
your  Gentile  countrymen  as  the  Jewish  Christians  did  at 
the  hands  of  the  unconverted  Jews.  These  persecutions 
by  the  Jews  are  of  a  piece  with  their  killing  of  Jesus  and 
the  prophets  and  with  their  banishment  of  us  preachers 
from  Judea — conduct  whereby  they  disobey  God  and 
oppose  the  good  of  mankind,  since  they  seek  to  prevent 
us  from  carrying  the  message  of  life  to  the  heathen ;  con- 
duct by  which  they  are  filling  up  the  cup  of  their  iniquity, 
and  for  which  the  final  divinely  appointed  doom  is  now 
impending  over  the  nation. 

4.  PauVs  Desire  to  Revisit  the  Thessalonians  (2  :  17-20) 

Our  interest  in  you  being  such  as  I  have  described,  our  The  failure 
enforced  separation  from  you  for  a  little  time  was  painful  pkn^to  visit 
to  us.     We  earnestly  sought  an  opportunity  to  visit  you,  ^^^.^]^^J^ 
and  I,  at  least,  did  so  more  than  once,  but  unsuccessfully. 
How  gladly  would  we  have  visited  you  !    For  you  give  us 
occasion  to  rejoice  ;   especially  do  we   rejoice  when  we 
contemplate  the  Lord's  coming  and  think  of  the  praise  and 
the  reward  that  will  then  be  yours. 

43 


1  Thessalonians  3  :  i  The  Messages 

5.  The  Sending  of  Timothy  and  His  Report  (3  :  i-io) 
Timothy  re-  When  wc  couM  no  longer  restrain  our  anxiety  for  you, 
faithfulness,  WC  determined  to  remain  alone  at  Atliens,  and  to  send  our 
SriTtudeln  faithful  Companion  Timothy  to  visit  you  and  to  encourage 
fsTLToj^"  yo^  ^"  ^^^  Christian  life,  in  order  that  you  might  not  be 
overcome  by  the  sufferings  which,  in  the  course  of  God's 
providence,  have  befallen  you.  For  when  we  preached  to 
you  at  Thessalonica  we  warned  you  that  the  Christian  life 
would  involve  suffering  for  your  faith,  as  you  now  see  that 
it  does.  And  this  was  the  reason  why  I  was  so  anxious 
concerning  you,  and  so  eagerly  wished  to  hear  from  you  ; 
I  was  afraid  lest  you  should  be  overcome  by  your  trials 
and  give  up  your  faith.  But  now  since  Timothy  has  just 
returned  from  his  visit  to  you,  and  has  reported  your  stead- 
fastness and  your  affectionate  attachment  to  us,  and  desire 
to  see  us,  our  anxiety  for  you  is  greatly  relieved  ;  it  gives  me 
a  new  lease  of  life,  to  know  that  you  are  still  firm  in  your 
Christian  faith.  How  shall  we  be  grateful  enough  to  God 
for  all  the  comfort  which  Timothy's  report  of  you  has  given 
MS.}  Constantly  do  we  pray  that  we  may  yet  see  you 
and  do  something  to  add  to  the  completeness  of  your 
Christian  life. 

6.   The  Apostles  Two  Great  Desires  (3  :  11 -13) 

May  our  gracious  Father  and  our  Lord  Jesus  open  the 
way  for  our  making  such  a  visit,  and  may  the  Lord  in- 
crease the  richness  and  fulness  of  your  love  so  that  it  will 
44 


of  Paul  I  Thessalonians  4.12 

flow  out  to  one  another  and  to  all  men,  as  our  love  does  Paul  desires 
toward  you,  in  order  that  you  may  be  perfectly  prepared  Ind'to  know 
for  the  kingdom  of  Christ  at  his  glorious  coming.  Slf^'ro'^ress 

(3  ••  "-13) 
7.  A  Rebuke  of  Certain  Sins  (4  :  1-8) 

In  conclusion,  we  urge  you  to  enter  even  more  deeply  Unchastity 
into  the  power  of  the  Christian  life  which  we  made  known  purity  eti- 
to  you,  for  our  instructions  must  be  still  fresh  in  your  ^°'"^^  ^'* '  ^' 
minds.     God  requires  that  you  live  a  holy  life ;  that  you 
refrain  from  unchastity ;  that,  unlike  the  heathen,  you  en- 
ter into  the  marriage  relation  and  preserve  it  pure  from 
base  passion ;  that  you  keep  yourselves  free  from  covet- 
ousness  and  injustice,  for,  as  we  have  taught  you,  the  Lord 
will  surely  punish  such  sins.    God  requires  purity,  and  he 
who  disregards  that  requirement  refuses  to  obey  the  will  of 
God,  who  graciously  gives  his  Spirit  to  cleanse  us  from  sin. 

8.  An  Exhortation  to  Brotherly  Love  (4  :  9-12) 

It  is  not  necessary  that  I  exhort  you  to  the  duty  of  fra-  Progress  in 
ternal  love ;  that  lesson  you  have  already  learned,  and  you  iJve  com- 
illustrate  it  in  your  relation  to  the  Christians  of  your  own  ™j"v^*''^  ^*  • 
province.     But  we  may  remind  you  that  love  is  a  growing 
thing.    Aim  to  possess  and  to  evince  it  more  and  more 
completely  in  a  peaceable  and  industrious  life  which  will 
be  irreproachable  in  the  eyes  of  those  who  are  not  Chris- 
tians, and  will  make  you  free  from  all  dependence  upon 
the  assistance  of  others. 

45 


I  Thessalonians  4:13  The  Messages 

9.  Comfort  in  view  of  the  Lord's  Coming  (4  :  13-18) 
The  living  With  rcspcct,  now,  to  those  of  your  number  who  are 
will  together  aslccp  in  death,  I  wish  you  to  understand  their  relations 
the^Messian-  to  the  Lord's  coming  and  the  resurrection,  so  that  you 
ness'*u1^iV  "^^y  ^^^  grieve,  as  unbelievers  do  who  have  no  expecta- 
18)  tion  of  a  resurrection  or  eternal  life.     For  the  belief  of 

the  Christian,  that  Jesus  rose  from  the  dead,  carries  with 
it  the  conviction  that  the  dead  who  are  united  to  him  will 
be  joined  in  eternal  fellowship  with  him.  For  the  Lord's 
own  teaching  respecting  his  coming  assures  us  that  those 
of  us  who  are  living  at  the  time  of  his  return  will  not  more 
promptly  enter  into  the  blessedness  of  his  kingdom  than 
will  those  disciples  who  have  died.  For  this  will  be  the 
order  of  events :  The  Lord  will  come  from  heaven  with 
signs  of  power  and  glory ;  thereupon  will  occur  the  resur- 
rection of  the  Christian  dead  ;  following  that,  we  that  are 
living  at  the  time  will  be  caught  up  into  the  sky  to  enter 
upon  an  eternal  blessed  fellowship  with  the  Lord.  Let 
these  assurances  solace  your  grief  with  regard  to  those 
members  of  your  church  who  have  passed  away. 

10.    Various  Exhortations  and  Warnings  (5) 
The  Lord's       But  it  is  not  neccssary  that  I  should  dwell  upon  the 
d?ffer"ent  "*  Order  of  cvcnts  connected  with  the  advent,  for  you  are 
Sientes  for  ^^^^^  ^^^  ^^  Lord  wiU  rctum  suddenly  and  unexpected- 
saints  and     ly.     While  sinners  are  living  in  a  false  security,  this  dread 

for  sinners  ,  .  .         .     ,  -n  i  i  111 

(5:  i-ii)      event  and  its  accompanymg  judgment  will  break  suddenly 

46 


of  Paul  I  Thessalonians  5  :  28 

upon  them  and  overwhelm  them.  But  to  you,  my  Chris- 
tian friends,  that  event  will  wear  a  different  aspect.  You 
are  God's  children  and  will  welcome  his  Son  when  he 
comes  ;  let  us  then  be  ready  and  watching  and  waiting  for 
his  return.  Those  who  are  sunken  in  indifference  and 
sin  will  be  unprepared,  but  we  believers  must  be  equipped 
with  Christian  virtue  and  expectation,  and  be  ready,  as- 
sured that  God's  purpose  for  us  is  a  purpose,  not  of  con- 
demnation, but  of  grace,  since  he  gave  Christ  to  die  for 
us  that,  whether  we  live  or  die,  we  should  share  in  his 
glory.  Therefore  comfort  and  edify  one  another  with  this 
hope. 

Recognize  the  labors  on  your  behalf  of  your  teachers  Maxims  for 
and  rulers,  and  accord  them  all  proper  honor.     Cultivate  Jian  lif"^" 
a  quiet,  orderly,  helpful,  generous,  and  patient  life.     Avoid  ^^  =  "-22) 
revenge,  and  seek  to  promote  the  best  interests  of  each 
other  and  of  all  men.     Let  Christian  joy,  constant  prayer- 
fulness,  and  gratitude  to  God,  the  requirements  of  God's 
gracious  will,  mark  your  life.     Welcome  God's  Spirit ;  re- 
spect his  gifts,  testing  them  all,  preserving  and  using  only 
what  is  helpful  to  the  spiritual  life. 

And  may  God,  the  Source  of  all  spiritual  blessing,  keep  Benedic- 
you  perfect  till  the  coming  of  Christ.     Seek  God's  bless-  JeTom'Sen- 
ing  for  us.     Let  those  who  receive  this  letter  greet  the  Nation  con- 

,  ,  fii  1-1       It-  ,  cerning  the 

Other  members  of  the  church  with  the  kiss  of  peace,  and  reading  of 
read  this  letter  to  the  assembled  congregation ;  and  may  (5^:  s^aS) 
the  grace  of  Christ  be  with  you. 

47 


THE   SECOND   EPISTLE  TO  THE 
THESSALONIANS 


THE   SECOND   EPISTLE   TO  THE 
THESSALONIANS 


A   LATER   CHAPTER    IN    THE    HISTORY   OF   THE 
THESSALONIAN    CHURCH 

This  Second  Epistle  reflects  essentially  the  same  condi- 
tions as  the  First.  In  its  general  tone  and  contents  it 
closely  resembles  the  earlier  letter,  to  which  it  makes 
at  least  one  allusion  (compare  2  Thess.  2  :  i  with  i 
Thess.  4:17).  Since,  therefore,  it  was  evidently  written 
with  the  previous  letter  vividly  in  mind,  and  since  the 
conditions  at  Thessalonica  seem  to  have  been  much  the 
same  as  when  the  First  Epistle  was  written,  it  is  reason- 
able to  conclude  that  the  second  letter  was  written  at 
Corinth  not  long  after  the  first — that  is,  in  the  year  53. 

Since  the  writing  of  the  earlier  letter  the  church  had 
continued  to  progress  in  faith  and  usefulness  and  to  endure 
their  increasing  persecutions  with  fortitude  (i  :  3,  4).  The 
epistle  makes  it  clear  that  fanatical  hatred  on  the  part  of 
the  Jews  toward  the  believers  was  on  the  increase,  and 
that  the  apostle's  heart  was  deeply  stirred  with  grief  and 
indignation  as  he  contemplated  the  sufferings  of  his 
51 


2  Thessalonians  The  Messages 


beloved  converts.  This  epistle  is  much  more  passionate 
than  the  first.  Many  of  its  passages  are  dark  with  prophe- 
cies of  speedy  judgment  and  destruction  for  the  enemies 
of  the  faith  (see,  e.g.^  i  :  5-9;  2  :  8-12).  This  anti-Chris- 
tian power  which  is  afflicting  the  church  the  Lord  Jesus 
shall  quickly  and  utterly  destroy  at  his  glorious  coming 
(see  the  paraphrase  of  2  : 1-12).  There  were  other  causes 
for  anxiety  also.  Some  members  of  the  church  were  idle 
and  disorderly  (3  :  6,  10,  11).  Again,  a  spurious  letter, 
purporting  to  come  from  the  apostle,  was  in  circulation, 
which  he  was  compelled  to  repudiate  (2  :  2),  and  which 
occasioned  his  reminding  his  readers  that  he  always  ap- 
pended the  closing  salutation  to  his  letters  in  his  own 
handwriting  (3  :  17). 

This  epistle  affords  us  an  instructive  glimpse  into  the 
experience  of  the  apostle  and  into  the  life  of  the  early 
church.  Few  portions  of  the  New  Testament  throw 
more  light  upon  the  trying  conditions  under  which  Paul 
carried  on  his  arduous  missionary  labors  and  upon  the 
way  in  which  by  his  teachings  and  exhortations  he  en- 
couraged his  struggling  and  suffering  converts. 


5* 


of  Paul  2  Thessalonians 

II 

THE   APPLICATION    OF     THE   IDEA    OF   THE    SECOND 
COMING    IN    THE    THESSALONIAN    CHURCH 

As  in  the  earlier  letter,  the  only  doctrinal  topic  which  is 
treated  is  the  second  coming  of  Christ.  The  subject  had 
entered  upon  a  new  phase.  The  counterfeit  epistle  repre- 
sented Paul  as  teaching  that  the  Lord's  coming  was  in 
the  immediate  future  (2  :  2).  In  consequence,  many  had 
abandoned  their  employments,  taking  no  further  interest 
in  their  practical  secular  duties  (see  3  :  10-12).  Paul  in- 
sists that  he  had  never  represented  the  day  of  the  Lord's 
coming  as  on  the  very  point  of  dawning,  and  rebukes  the 
fanatical  spirit  which  this  idea  had  helped  to  develop. 
He  assures  his  readers,  on  the  contrary,  that  certain  other 
events — a  development  and  manifestation  of  extraordinary 
wickedness  which  he  calls  a  "  mystery  of  lawlessness " 
(2  :  7) — will  precede  the  Lord's  coming.  This  evil  power 
is  now  working  in  secret,  being  held  in  check  by  a  supe- 
rior force,  which  Paul  calls  "  the  restrainer "  or  "  that 
which  restrains  "  (2  :  6,  7).  Not  till  this  repressive  force 
is  taken  away  (2  :  7)  will  the  evil  power  fully  manifest 
itself.*    Then,  and  not  till  then,  should  the  second  com- 

>  What  was  this  Satanic  power  and  what  the  restraining  force  ?  I  hold 
that  the  former  was  Jewish  anti-Christian  fanaticism,  and  the  latter  the 
Roman  empire.  This  view  corresponds  to  history.  Jewish  persecuting  zeal 
was  the  first  great  foe  of  the  church  and  the  greatest  hindrance  to  the  apos- 
tle's labors.     The  Roman  power  protected  the  early  Church  in  a  measure 

53 


2  Thessalonians  i  :  i  The  Messages 

ing  be  expected.  It  will  be  observed  that  Paul's  aim  here 
is  the  very  practical  one  of  diverting  the  attention  of  his 
readers  in  a  measure  from  the  subject  of  the  second  com- 
ing, the  contemplation  of  which  had  produced  an  un- 
wholesome effect,  by  turning  their  thoughts  in  another 
direction.  It  is  to  be  regretted  that  we  do  not  know  the 
result  of  this  effort  or  the  later  course  of  events  in  this 
perplexed  and  persecuted  church.  With  the  close  of  our 
epistle  the  curtain  falls  upon  the  church  of  Thessalonica. 
The  Thessalonian  Epistles  compose  the  first  group  of 
Paul's  letters.  They  stand  in  close  connection  with  his 
missionary  labors,  and,  as  we  have  seen,  illustrate  the 
method  and  manner  of  his  missionary  teaching  during 
the  earlier  period  of  his  career  as  a  founder  of  churches. 


Ill 

THE    SECOND   MESSAGE    TO    THE   THESSALONIANS 

I.  Salutation,  Thanksgiving ,  and  Co7mnendation  (i) 

Salutation        I,  Paul,  and  my  companions,  send   to  the  church  at 
Thessalonica  wishes  of  grace  and  peace. 

from  the  assaults  of  its  Jewish  enemies  (see,  e.g..  Acts  19  :  35-41 ;  22 :  22-29). 
The  guarded  and  obscure  language  of  the  apostle  about  the  "  taking  away  " 
of  the  restraining  power,  the  destruction  of  the  Roman  empire,  favors  the 
same  conclusion.  He  would  naturally  speak  cautiously  on  such  a  subject. 
For  fuller  explanation  and  for  the  various  views  I  would  refer  the  reader  to 
such  critical  commentaries  as  those  of  Jowett,  Alford,  Lange,  and  Meyer. 

54 


of  Paul  2  Thessalonians  2  :  2 

We  must  always  be  grateful  to  God  for  your  growth  in  Thanksgiv- 
Christian  fidelity,  and  for  your  mutual  love.    Wherever  we  fifth Tnd  ^^^ 
go  among  the  churches,  we  praise  your  Christian  fortitude  ^°^^  ^^  •  3-  4) 
and  faithfulness  as  shown  in  your  endurance  of  perse- 
cutions for  the  name  of  Christ.     This  suffering  of  yours  Commenda- 
is  a  clear  proof  that  in  the  righteous  judgment  of  God  you  stead*fast- *'' 
will  be  thought  worthy  of  his  kingdom,  while,  at  the  same  "^f^  ^^ '  ^' 
time,  it  is  a  token  that  God  will  justly  punish  those  who 
persecute  you.     To  you  he  will,  at  the  Lord's  glorious 
coming,  recompense  peace  for  your  sufferings ;  to  your 
wicked  persecutors  he  will  mete  out  their  just  penalty, 
utter  exclusion  from  the  Lord's  presence,  and  from  the 
blessedness  of  his  kingdom.     While  he  will  be  terrible  to 
his  enemies,  he  will  be  an  object  of  praise  and  admiration 
to  his  people,  to  those  who  have  believed  on  him  (as  you 
have).     In  order  that  this  blessedness  may  be  yours,  we 
continually  pray  that  your  Christian  consecration  may 
prove  sincere  and  complete,  and  that  God  may  bless  you 
with  all  spiritual  blessings  in  Christ. 

2.  Instruction  regarding  Christ's  Advent  (2:1-12) 

Regarding  this  glorious  advent  of  Christ,  and  the  as-  The  Lord's 
sembling  of  believers  with  him,  we  urge  you  not  to  be  \o  brinTme- 
thrown  into  sudden  excitement  or  alarm  either  i^y  prophetic  pg^S  (2 : 
utterances  on  the  part  of  your  own  number,  or  by  un-  ^>  ^^ 
warranted  appeals  to  our  oral  teaching,  or  by  reference  to 
any  letter  purporting  to  come  from  us,  and  which  repre- 

55 


2  Thessalonians  2  : 3  The  Messages 

sents  us  as  teaching  that  the  day  of  the  Lord's  coming  is 
just  on  the  point  of  dawning.  Do  not  be  deceived  on  this 
Events  subject.  I  tell  you  plainly  that  certain  events  will  occur 
precedrit  before  the  Lord  comes.  There  will  be  a  signal  manifes- 
(a :  3-ia)  tation  of  wickedness,  culminating  in  the  appearance  of  a 
false  Messiah  who  shall  make  the  most  blasphemous  pre- 
tensions, even  setting  himself  up  as  an  object  of  supreme 
worship.  Do  you  not  recall  my  teaching  on  this  point  ? 
At  present  there  is  a  certain  power  which  is  repressing 
these  evil  forces,  so  as  to  prevent  their  premature  manifes- 
tation. In  secret  they  are  working  and  preparing  to 
break  forth,  but  some  one  is  holding  them  in  check.  For 
a  time  he  will  restrain  them ;  then  he  will  himself  be  re- 
moved, and  thereupon  the  one  who  embodies  this  wicked- 
ness will  assert  himself.  The  Lord  will  then  come  in  his 
glory  and  power,  and  utterly  destroy  the  monstrous  pre- 
tender who  with  Satanic  wickedness  sought  to  deceive  sin- 
ful men  and  to  prevent  them  from  being  saved  by  Christ. 
Because  these  sinners  preferred  falsehood  to  truth,  God 
delivered  them  over  to  the  consequences  of  their  own 
wicked  folly,  that  their  preference  for  evil  might  meet  its 
just  condemnation. 

3.  Exhortations  and  Warnings  (2  :  13  to  3  :  18) 

We  must  always  be  grateful  to  God,  dear  brethren,  for 
his  gracious  calling  of  you  into  the  Christian  life — a  call 
which  you  realized   in  a  renewed  character,  and  in  the 

56 


of  Paul  2  Thessalonians  3:12 

appropriation  of  the  gospel,  which  you  received  at  our  Gratitude  for 
hands,  that  you  might  attain  the  blessedness  offered  in  sfoTand"!"" 
Christ.    Steadfastly  adhere  to  the  instruction  which  we  ^°'''^^^°"  ^° 

"'  persever- 

have  given  you  orally  and  by  letter.     And  may  Christ,  ance 
the  Ruler  of  the  Church,  and  the  gracious  God  of  love,  ^ '  '^  *^ 
strengthen  you  and  fit  you  for  every  Christian  duty. 

In  conclusion,  pray  that  our  preaching  of  the  gospel  may  Exhorta- 
be  successful— as  much  so  as  it  was  in  your  case — and  p?ryer\nd 
that  we  may  escape  the  persecutions  of  unbelieving  and  [^'j /.")""* 
fanatical    opponents.     God   will    be    true    to    you,   will 
strengthen  and  keep  you.     We  believe,  too,  that  you  will 
observe  our  requirements.     And  may  Christ  cause  you  to 
be  filled  with  love  to  God,  and  with  a  patient  endurance 
like  that  of  Christ. 

With   respect  to  those  who,  refusing  our  instruction,  How  to  deal 

1  r    IT  1-  .      with  the 

adopt  unseemly  courses  of  life,  we  direct  you,  on  the  fanatical  and 
authority  of  Christ,  to  avoid  their  company.  We  set  you  (jTe-is/ 
an  example,  when  among  you,  of  the  conduct  required. 
We  supported  ourselves  by  continual  labor,  that  we 
might  occasion  no  complaint.  Although  we  might  with 
propriety  have  accepted  support  from  you,  we  preferred, 
for  the  sake  of  setting  you  an  example  of  independence, 
to  forego  this  right.  And  when  we  preached  to  you  we 
strictly  enjoined  the  duty  of  self-support.  There  are  some 
of  you  who  are  disregarding  this  injunction,  and  have 
given  themselves  up  to  idleness  and  mischief.  Now  to 
such  we  say,  in  the  name  of  Christ,  that  they  resume  their 
57 


2  Thessalonians  3  :  13-18 

occupations  and  their  self-support.  Steadfastly  adhere  to 
what  is  right  and  proper.  And  if  any  member  of  the 
church  longer  persists  in  disobeying  this  direction,  with- 
draw from  all  association  with  him,  that  he  may  be  led  to 
regret  and  abandon  his  evil  course.  Do  not,  however, 
forget  that  he  is  a  fellow-Christian,  or  fail  to  direct  him 
Benediction  back,  if  possible,  to  the  right  way.  And  may  Christ,  the 
Author  of  peace,  ever  dwell  with  you  and  bless  you  with 
his  peace.  And  now  with  my  own  hand  I  add  these  clos- 
ing words  of  greeting,  which  are  a  mark  of  genuineness 
in  all  my  letters — such  is  my  handwriting.  The  grace  of 
Christ  be  with  you. 


58 


THE  EPISTLE  TO  THE  GALATIANS 


i 


w 


THE   EPISTLE   TO   THE  GALATIANS 


THE  GREAT  DOCTRINAL  LETTERS 

The  second  group  of  Paul's  epistles — Galatians,  i  and  2 
Corinthians,  and  Romans — includes  his  most  elaborate  ex- 
position and  defence  of  his  gospel  of  grace  and  faith.  Of 
these  Galatians  and  Romans  are  more  doctrinal  or  theo- 
retic, and  the  Corinthian  epistles  more  practical  or  eth- 
ical. In  Galatians  and  Romans  the  apostle  has  constant- 
ly in  view  the  theology  of  Pharisaism,  in  which  he  had 
been  trained  and  whose  central  idea  was  that  salvation  is 
achieved  by  deeds  of  obedience  to  the  Mosaic  law.  Paul 
had  learned  by  experience  the  falseness  and  futility  of  this 
doctrine  of  salvation.  For  years  as  a  Pharisee  he  had 
sought  peace  with  God  and  with  his  own  conscience  on 
this  path,  and  had  failed  to  find  it.  At  length  he  had 
learned  that  salvation  is  not  achieved  by  human  deserv- 
ing, but  is  freely  bestowed  upon  condition  of  a  humble 
and  trustful  acceptance  and  self-surrender.  The  fruitless 
effort  of  Paul  to  find  peace  by  works  of  the  law  and  the 
revelation  to  him  of  a  new  and  better  way  are  strikingly 
61 


Galatians  The  Messages 

described  in  Rom.  7  :  7-25.  After  he  had  learned  this 
new  way  of  salvation,  he  was  eager  to  persuade  others  of 
its  truth  and,  especially,  to  prevent  his  converts  from 
adopting  the  Jewish  doctrine,  or  from  attempting  to  com- 
bine it  with  the  principle  of  faith.  Hence  his  eager  po- 
lemic against  Jewish  teaching  in  Galatians  and  Romans. 
In  the  Corinthian  epistles  this  subject  does  not  come  into 
the  foreground,  because  at  Corinth  other  questions  were 
more  pressing ;  but  even  there  echoes  of  the  great  contro- 
versy are  not  wanting. 

II 

THE    GALATIAN   CHURCHES 

The  Galatians  were  a  people  of  Celtic  origin,  who  set- 
tled in  Central  Asia  Minor  in  the  third  century  before 
Christ.     Of  this  territory  Ancyra  was  the  principal  city. 

The  Roman  province  called  Galatia,  however,  was  of 
much  greater  extent  and  included  Pisidia,  Lycaonia,  and 
part  of  Phrygia  to  the  south  of  Galatia  proper.  It  is  a 
question  much  discussed  among  scholars  whether  Paul 
uses  "  Galatia  "  in  the  narrower,  ethnological  sense  or  in 
its  wider,  political  application.  The  former  has  been  the 
more  common  view.  It  was  thought  to  be  favored  by  the 
fact  that  Luke,  in  Acts  16  :  6  and  18  :  23, uses  "the  Gala- 
tian  country  "  in  the  narrower  sense.  But  if  this  view  be 
62 


of  Paul  Galatians 

taken  we  have  then  to  suppose  that  the  founding  of  the 
Galatian  churches  is  passed  over  in  silence  by  Luke,  and 
that  the  history  of  Paul's  relations  with  Galatia  which,  as 
we  learn  from  the  epistle,  was  so  important  a  factor  in  his 
life-work,  must  be  read  between  the  lines  in  the  Book  of 
Acts. 

If  the  wider  meaning  of  "  Galatia  "  be  taken,  then  the 
churches  of  Antioch,  Iconium,  Derbe  and  Lystra,  founded 
on  the  first  missionary  journey  (Acts  14),  were  Galatian 
churches,  and  we  may  suppose  that  the  epistle  was  in- 
tended primarily  for  them.  Let  us  note  two  or  three  facts 
which  favor  this  view.  In  Gal.  2  :  5  Paul  says  that  at  the 
apostolic  council  at  Jerusalem  (Acts  15),  he  contended 
against  the  Judaizers  for  his  doctrine  of  justification  by 
faith  "  in  order  that  the  truth  of  the  gospel  might  continue 
with  you  "  (Galatians).  At  this  time  the  churches  of  Gala- 
tia, in  the  narrower  sense,  were  not  yet  founded.  How 
much  more  natural,  then,  to  suppose  that  he  had  in  mind 
the  churches  of  "  South  Galatia. "  Again  :  It  is  easier  to 
explain  the  presence  of  Judaizing  agitators  in  the  Galatian 
churches  if  we  suppose  that  by  that  term  the  churches  of 
South  Galatia  are  primarily  intended.  Is  it  likely  that 
these  agitators  from  Jerusalem  would  pass  by  the  churches 
of  Antioch  and  Iconium  where  there  were  Jewish  syna- 
gogues (Acts  13  :  14;  14  :  i),  or  betake  themselves  to  the 
more  distant  Gentile  communities  of  North  Galatia  ?  From 
many  considerations,  of  which  these  are  only  examples,  it 

63 


Galatians  The  Messages 

seems  probable  that  Paul's  use  of  Galatia,  like  that  of 
Peter  (i  Pet.  i  :  i)  was  the  broader  or  political  one,  and 
that  the  churches  to  which  our  epistle  was  written  were 
those  founded  on  the  first  missionary  journey.  To  this 
view  an  increasing  number  of  scholars  now  assent. 


Ill 

THE   JUDAIZING    CRUSADE 

When  a  Christian  adopted  the  idea  that  works  of  the 
law,  for  example,  circumcision,  were  necessary  to  salva-r 
tion,  in  addition  to  faith  in  Christ,  he  was  said  to  "  Ju- 
daize,"  that  is,  to  adopt  the  Jewish  theory  of  religion. 
Those  who  thus  believed  or  taught  were  called  "Juda- 
izers."  Such  teachers  were  constantly  invading  Paul's 
churches  and  representing  him  as  inferior  in  authority  to 
the  primitive  apostles  to  whom  they  claimed  to  appeal  (see 
Acts  15  :  I  ;  Gal.  2:6).  In  Galatia  they  had  obtained 
so  strong  a  footing  that  Paul  feared  lest  his  work  there 
should  be  quite  undone  by  them  (Gal.  4  '  n)* 

That  such  a  class  of  persons  should  exist  in  the  early 
church  was  but  natural.  The  first  Christians  were 
Jews  and  had  been  trained  to  believe  that  God  approved 
of  men  in  proportion  to  their  observance  of  the  Mosaic 
law.     Instead  of  laying  chief  stress  upon  the  great  moral 

64 


of  Paul  Galatians 

duties  emphasized  in  the  law,  the  popular  teaching  at- 
tached primary  importance  to  its  ritualistic  requirements, 
especially  to  circumcision.  Their  teaching  was  an  illus- 
tration of  the  difficulty  with  which  men  adopt  a  new 
principle  in  religion.  That  faith  in  Christ  was  necessary 
they  did  not  deny,  but  they  insisted  that  the  keeping  of 
the  law  was  also  necessary.  It  was  an  effort  to  combine 
two  inconsistent  theories  of  salvation. 


IV 

THE   AIM    AND   DATE   OF   THE   EPISTLE 

Paul  wrote  the  epistle  to  show  that  faith  in  Christ  was 
the  sole  and  sufficient  condition  of  salvation  ;  but  he  also 
found  it  necessary  to  repel  certain  insinuations  which  his 
Judaizing  opponents  had  disseminated  among  his  converts, 
thereby  weakening  their  confidence  in  his  message.  They 
asserted  that  his  teaching  was  inadequate  because  he  did 
not  enjoin  the  observance  of  the  law,  and  that  he  was  in- 
consistent in  the  application  of  his  professed  principles. 
The  apostle  begins  the  epistle  by  setting  forth  the  divine 
origin  and  authority  of  his  message.  He  has  not  received 
it  from  any  human  source,  but  from  God.  Then  he 
shows  that  the  primitive  apostles,  Peter,  James,  and 
John,  approved  of  his  teaching  at  the  Jerusalem  council, 


Galatians  The  Messages 

and  that,  at  Antioch,  when  Peter  showed  a  tendency  to 
"  Judaize,"  he  rebuked  his  inconsistency  and  demonstrat- 
ed to  him  the  sufficiency  of  faith.  Thus  Paul  unhesi- 
tatingly defends  the  unquestioned  truth  and  convincing 
power  of  his  gospel  (i,  2).  Then  he  shows  how  the 
Old  Testament  itself  supports  his  doctrine.  Abraham 
was  justified  by  faith.  The  law  was  a  preparatory  system 
which  has  served  its  purpose  and  has  now  passed  away. 
Christianity  is  complete  and  sufficient  and  does  not  need 
to  be  supplemented  from  Judaism  (3  :  i  to  5:12).  The 
apostle  closes  with  a  practical  application  and  an  appeal  to 
his  readers  to  maintain  their  Christian  liberty  and  to  culti- 
vate the  fruits  of  the  Spirit  (5  :  13  to  6 :  18). 

The  date  of  the  epistle  cannot  be  accurately  determined. 
The  more  common  view  is  that  it  was  written  at  Ephesus 
within  the  years  54-56  A.D.  The  present  tendency  of 
scholarship,  however,  is  toward  assigning  to  it  a  still  ear- 
lier date  (A.D.  53).  Some  even  regard  it  as  the  earliest  of 
Paul's  letters.  An  indication  that  it  was  written  not  long 
after  Paul  had  founded  the  churches  of  Galatia  has  com- 
monly been  found  in  the  words :  "I  marvel  that  ye  are 
so  quickly  removing  from  him  that  called  you  "  (God) ; 
but  the  phrase  "  so  quickly  "  is  too  indefinite  to  warrant 
this  conclusion.  On  the  other  hand,  a  considerable  time 
must  be  allowed  for  the  coming  of  the  Judaizers  to  Ga- 
latia, and  for  that  extension  of  their  influence  to  which  the 
epistle  refers.  But  this  consideration  is  doubly  indefinite 
6(5 


of  Paul  Galatians  i  :  7 

in  view  of  the  question,  already  noticed,  as  to  whether  the 
"  Galatian "  churches  were  founded  on  the  first  or  the 
second  missionary  journey.  All  that  can  be  confidently 
said  is  that  Galatians  is  the  earliest  of  Paul's  great  doctri- 
nal letters. 


THE    MESSAGE    TO    THE    GALATIANS 

I.   The  Salutation  (i  :  1-5) 

I  affirm  the  genuineness  of  my  apostleship  (which  my  Reality  of 
opponents  in  Galatia  have  called  in  question),  and  declare  ties"hipl?°^ 
that  I  did  not  receive  my  commission   from  any  human  T^^^t<) 
source,  but  from  God,  through  a  revelation  of  the  risen 
and  glorified  Christ,  who  is  the  world's  Saviour  from  sin, 
and  to  whom  belongs  eternal  glory. 

2.   The  Truthfulness  of  Paul's  Teaching  (i  :  6-10) 

I  am  surprised  that  so  soon  after  your  conversion  you  His  doctrine 
should  have  deserted  the  doctrine  of  grace,  which  I  taught  °he  one'*irue 
you,  for  that  of  works,  which  may  be  called  a  "  different  f°!P5^jo) 
gospel,"  but  might  better  (since  there  is  but  one  true  gos- 
pel) be  called   no  gospel  at  all.     This  counter-teaching 
only  aims  to  mislead  you  and  to  overthrow  the  true  Chris- 
tian doctrine.     My  teaching  is  true,  and  I  should  denounce 

67 


Galatians  i  :  8  The  Messages 

any  pretended  "gospel  "  which  was  subversive  of  it,  even 
though  it  were  deUvered  by  an  angel  from  heaven  ;  should 
any  man  teach  contrary  to  my  doctrine  of  grace  and  faith, 
I  pronounce  a  curse  upon  him.  I  justify  this  boldness  and 
vehemence  by  the  confident  assurance  that  in  my  preach- 
ing I  am  not  seeking  human  favor,  but  obeying  God's 
will. 

3.   The  Divine  Origin  of  his  Gospel  {i  :  11 -17) 
This  teach-       As  a  ground  for  my  strong  assertions,  I  allege  the  cer- 
fraT^no''^'^   tainty  that  my  teaching  is  not  shaped  by  a  human  stand- 
human         ard  nor  derived  from  a  human  source,  but  that  it  came  to 

source  but  ^,     . 

from  Christ  me  by  a  revelation  of  Jesus  Christ.  My  zealous-  adher- 
*^ '  "'^^  ence  to  the  Jewish  religion  which  led  me  to  become  the 
persecutor  of  the  church,  is  proof  that  I  could  not  have 
been  transformed  into  a  Christian  apostle  by  mere  human 
means.  It  was  only  when  God,  who  had  a  great  purpose 
to  serve  in  my  life,  was  pleased  to  reveal  Christ  as  the 
truly  risen  and  glorified  Messiah  to  my  spirit,  that  I  be- 
came a  Christian  and  a  missionary.  After  this  event  no 
more  than  before  can  my  course  be  explained  as  a  result 
of  human  influence  or  instruction;  I  did  not  resort  (as 
may  be  supposed)  to  the  primitive  apostles  at  Jerusalem, 
there  to  be  taught  the  truths  which  I  proclaim  ;  on  the 
contrary,  I  went  away  into  the  remote  regions  of  Arabia, 
whence  I  returned  to  Damascus  (rather  than  to  Jerusa- 
lem). 

68 


of  Paul  Galatians  2  : 4 

4.  Paul's  Activity  after  his  Conversion  (i  :  18-24) 

After  my  conversion  my  course  was  such  as  to  prove  Paul  was  not 
my  independence  of  human  teachers.     For  three  years  I  Ih^^rimitive 
did  not  see  Jerusalem  and  the  authorities  of  the  church  fj^f^iJ-L) 
there.     At  the  expiration  of  that  period,  however,  I  went 
thither  to  interview  Peter,  but  my  visit  was  a  brief  one. 
I  saw  only  one  other  apostle.     I  solemnly  allege  the  truth 
of  these  statements.     I  next  returned  through  Syria  to  my 
native  province.     My  brief  stay  in  Jerusalem  and  Judea 
occasioned,  indeed,  a  new  interest  and  rejoicing  at  my 
conversion,   but   I   was   not  there  long  enough  for  the 
churches  at  large  to  know  me  even  by  sight. 

5.  The  Approval  of  Pauls  Gospel  by  the  Primitive 

Apostles  (2  :  i-io) 

It  was  fourteen  years  before  I  again  visited  Jerusalem  ;  Nor  did  they 

.  •  1         <•  1      criticise  his 

when  I  did  so  it  was  m  response  to  an  impulse  from  the  doctrine  at 
Spirit,  and  with  the  desire  to  be  assured  by  the  apostles  ^^\  J'^^^ 
there  in  person  that  my  teaching  was  acceptable  to  them. 
So  far  from  their  criticising  or  amending  my  teaching 
they  did  not  even  require  the  circumcision  of  my  Gentile 
travelling  companion,  Titus  (though  in  the  circumstances 
to  do  this  might  have  been  natural  and,  in  itself,  allow- 
able) ;  there  were,  indeed,  those  who  urged  it,  but  I  re- 
fused to  allow  it  because  of  the  presence  of  Pharisaic 
extremists  who,  by  insisting  upon  the  necessity  of  circum- 

69 


Galatians  2  :  5  The  Messages 

cision  in  order  to  the  attainment  of  salvation,  sought  to 
restrict  our  freedom,  as  Christians,  from  the  law,  and  to 
put  us  again  under  its  burdens  ;  to  have  yielded  would, 
in  this  case,  have  compromised  the  essential  principles  of 
the  gospel.  The  influential  primitive  apostles  (and  how- 
ever great  their  influence  or  authority  might  be,  it  could 
not  affect  the  truth  and  divineness  of  my  mission,  since 
God's  approval  does  not  follow  human  judgment)  did  not 
in  any  way  attempt  to  supplement  or  correct  my  teaching, 
but  rather  agreed  that  I  had  a  divine  commission  to  con- 
tinue my  present  work  among  the  Gentiles  as  truly  as  had 
Peter  to  proceed  with  his  among  the  Jews  ;  this  convic- 
tion was  based  upon  our  success  in  our  respective  spheres 
of  labor.  The  three  who  were  present  at  this  interview 
accordingly  approved  the  course  and  teaching  of  myself 
and  Barnabas,  and  in  token  of  this  approval  gave  us  the 
right  hand  of  fellowship,  and  commended  us  in  our  Gen- 
tile-Christian mission,  only  urging  us  to  continue  mind- 
ful of  the  poor  Christians  at  Jerusalem,  and  to  collect 
from  the  wealthier  Gentile  churches  contributions  to  their 
support,  thus  keeping  this  bond  of  Christian  charity  be- 
tween the  Jewish  and  Gentile  Christians,  and,  by  so  doing, 
helping  to  prevent  jealousy  and  alienation. 

6.  Peter's  Action  at  Antioch  (2  :  11 -21) 

On  a  later  occasion  at  Antioch,  also,  I  maintained  my 
independence.     Peter  had  been  accustomed,  when  there, 
70 


of  Paul  Galatians  2  :  17 

to  mingle  freely  with  the  Gentile  converts  who  had  not  The  inde- 
been  circumcised,  eating  at  the  same  table  with  them  at  and  s^trength 
the  love-feasts.     But  certain  Judaizers,  alleging  the  au-p^g^t^"]^^ 
thority  of  James  for  their  opposition,  had  opposed  this  shown  in  his 
fellowship  with  the  uncircumcised,  and  Peter,  on  this  oc- Peter's  ju- 

.,,         -Ill  1-  •  i         -11  daizing  at 

casion,  timidly  yielded  to  this  persuasion  and  withdrew  Antioch 
from  the  company.     For  this  I  rebuked  him  because  he  ^^ '  ""^4^) 
was  worthy  of  blame.     The  other  Jewish  Christians  fol- 
lowed his  example,  not  excepting  my  companion  Barna- 
bas.    Deeply  feeling  that  the  integrity  and  sole  sufficiency 
of  the  gospel  was  compromised  by  this  action,  I  publicly 
challenged  Peter  in  the  matter  as  follows  :    How  is  it  that  Peter's 
you  now  deviate  from  your  ordinary  and  normal  course  of  si^stem  w*ith" 
freely  associating  with  Gentile  converts,  and  not  only  re-  ^^uh  ^"^''*" 
nounce  that  course  but  go  farther  and  by  your  action  de-  (2 :  i4t>-i6) 
mand  that  even  Gentiles  shall  live  as  do  the  Jews  ;  that 
is,  be  circumcised   and  observe   the   law  ?     We  Jewish 
Christians  have  long  ago  learned  that  it  is  faith  in  Christ, 
not  works  of  law,  which  saves  us.     How  is  it,  then,  that 
you  now  act  as  if  legal  observance  was  also  necessary, 
thus  inconsistently,  by  your  action,  denying  that  the  faith 
which  we  hold  is  sufficient  ?      If  now  we  again  resort  it  makes 

^^111  -^         ^       •  •  ^  ^1     .  him  and  not 

to  the  legal  course,  may  it  not  give  occasion  to  say  that  the  Gentile 
we  confess  ourselves   still  unforgiven   sinners  and   that  J^^  ^i  ""^8) 
Christ,  so  far  from  delivering  us  from  sin  and  its  curse, 
plunges  us  deeper  into  them  ?     We  cannot  admit  any  such 
conclusion,  and  no  more  can  we  tolerate  any  principle  of 

71 


Galatians  2:18.  The  Messages 

action  which  (like  yours  in  this  case)  gives  occasion  to  it. 
The  real  "  transgressor,"  the  "  sinner,"  is  not  the  man  who 
renounces  the  law  altogether  and  clings  solely  to  Christ 
(as  we  all  should),  but  it  is  he  who  endeavors  still  to 
maintain  and  even  to  insist  upon  the  observance  of  the 
legal  system  whose  renunciation  as  a  means  of  salvation  is 
logically  involved  in  the  very  idea  of  Christian  faith,  which 
means  the  sole  sufficiency  and  necessity  of  Christ.  Hence 
it  is  the  Judaizing  course,  rather  than  that  of  the  Gentile 
Christians,  which  stamps  those  who  pursue  it  as  "  sin- 
ners," or  unjustified  persons,  by  the  tacit  confession  con- 
tained in  the  idea  that  something  additional  to  faith  in 
No  other  Christ  is  needful.  For  the  law  itself  through  its  revelation 
the'^cJoss^"  of  my  sin  to  me  and  its  ethical  death-sentence,  slew  me. 
(2 :  19-21)  I  tj^us  broke  all  relation  to  the  law,  as  earthly  relations  are 
broken  by  death.  I  died  with  Christ  on  the  cross,  to  the 
old  life  and  old  relations,  and  yet,  in  a  new  and  higher 
sense,  I  live  ;  or  rather,  it  would  be  more  correct  to  say, 
that  Christ  lives  in  me,  for  my  new  spiritual  life  has  its 
source  and  support  in  him,  who,  through  love,  gave  him- 
self up  to  death  for  my  salvation.  Thus  I  in  my  teaching 
magnify  God's  grace  (as  is  not  the  case  with  those  who 
still  cling  to  the  law  and  to  works),  and  well  I  may,  for  if 
men  could  ever  have  been  justified  by  the  law,  Christ  need 
not  have  died  ;  and,  since  it  is  an  axiom  with  all  Chris- 
tians that  Christ's  death  was  not  for  naught,  that  fact  may 
prove  the  entire  futility  of  seeking  righteousness  in  any 
other  way  than  through  faith  in  him. 
72 


of  Paul  Galatians  3:11 

7.     The  Antagonism  between  the  Judaizing  Doctrine 
and  the  Gospel  {^  •  1-14) 

You  Galatians  have  been  drawn  away  as  if  by  magic  Exhortation 
from  the  truth  so  plainly  taught  you,  that  you  were  saved ^^l"^^^' 
through  Christ's  death.     Reflect  whether,  when  you  were  ^^^^  *?  ^^^''' 

^  ■'  experience 

converted,  you  received  the  gift  of  the  Spirit  by  the  doing  and  prin- 
of  meritorious  works,  or  by  obeying  the  call  simply  to  be-  fs^:?-!!) 
lieve  on  Christ.  Of  course,  the  latter  was  the  case.  Will 
you,  then,  after  having  begun  the  life  of  the  Spirit,  fall 
back  upon  that  lower  plane  where  the  flesh  is  the  ruling 
element  of  life — a  power  from  which  the  law  is  unable  to 
deliver  you  }  What  folly  to  endure  persecution  for  the 
gospel,  when  you  do  not  really  remain  true  to  it !  Have 
not  all  your  spiritual  gifts  come  to  you  in  the  line  of  faith, 
and  not  of  works  ?  Be  true,  then,  to  this  principle,  and 
renounce  the  rival  and  futile  principle  of  legal  works  of 
merit.  From  the  typical  case  of  Abraham  you  may  learn 
the  truth  which  I  am  urging.  He  was  not  justified  by 
works,  but  by  faith  ;  now  all  believers  are  his  spiritual 
sons,  and  are  saved  in  the  same  manner.  The  Old  Testa- 
ment recognizes  the  universal  validity  of  the  principle  of 
faith.  On  the  contrary,  those  who  stand  upon  the  plane 
of  law  and  seek  to  be  saved  by  obedience  to  it  will  fail, 
for  an  absolutely  perfect  performance  of  all  that  the  law 
requires  is  necessary  irt  order  to  justification  by  law,  and 
that  man  can  never  render.     The  law-principle  says  :  Do 

73 


Galatians  3:12  The  Messages 

all  that  the  law  requires  and  thou  shalt  live ;  the  faith- 
principle  says  :  Trust  in  God  and  thou  shalt  live. 
The  law  Thcse  principles  indicate  two  different  methods  of  sal- 

demn  us,  but  vation,  and  the  Scripture  sanctions  the  latter  as  the  only 
us^fromTtr^  practicable  one.  So  far  from  having  hope  of  being  saved 
curse  5y  ti^e  law,  man   had  fallen  under  its  curse  and  was  help- 

(3  ;  12-14) 

less,  but  Christ,  by  taking  the  curse  upon  himself,  freed 
us  from  it,  that  we  might  be  justified  and  saved  simply  by 
trusting  in  him  and  his  work  for  us. 

8.    The  True  Relation  between  the  Gospel  and  tht 
Law  (3  :  15-22) 

The  Even  a  covenant  between  men,  when  once  ratified,  no 

inviolable         ,  •    ,  i  i  .  , 

promise  to  third  party  may  annul  or  supplement  with  new  provi- 
preceded  the  sions  ;  much  Icss  may  God's  gracious  covenant  of  promise 
1^"^      ON     "^vith   Abraham   be  affected  in  its  conditions  and  provi- 

(3  :  15-18)  *^ 

sions  by  any  subsequent  dispensations.  Now  the  promise 
to  Abraham's  seed  is  fulfilled  only  in  Christ,  and  thus  an 
identity  and  continuity  of  principle  exist  between  that 
ancient  covenant  and  the  Christian  gospel.  Now  the  law 
which  was  given  so  long  after  this  primitive  gospel  cannot 
affect  its  validity  or  change  its  provisions,  and  since  salva- 
tion cannot  be  both  by  works  and  by  faith,  we  must  ad- 
here to  the  more  original  and  fundamental  principle. 
The  law       What  purpose,  then,  did  the  law  serve  if  not  that  of  justi- 

subordinate     ..  \t,  ,,  ,.  ,r../-- 

and  educa-  fyiug  men  ?  It  showcd  them  their  need  of  justification, 
(3T19-22)     and  the  impossibility  of  themselves  achieving  it,  because 

74 


of  Paul  Galatians  3  :  24 

it  made  them  conscious  of  the  depth  and  heinousness  of 
their  sins ;  thus  this  divinely  ordained  system  was  designed 
to  lead  men  to  Christ  for  salvation,  rather  than  to  be  itself 
a  means  of  saving  them.  It  was  a  dispensation  given  to 
men  through  the  agency  of  Moses;  it  was,  therefore, 
mediate  and  conditional.  But  in  giving  the  promise,  and 
so  in  promulgating  the  gospel  of  faith,  God  stands  forth 
alone  and  acts  in  independence  and  sovereignty.  Hence 
the  promise  stands  on  a  higher  plane  than  the  law.  But 
it  does  not  follow  from  this  difference  that  the  two  dispen- 
sations, and  their  characteristic  principles,  are  in  all  re- 
spects contrary.  The  legal  system  is  subordinate  to  the 
gospel,  but  it  serves  the  ends  of  the  gospel ;  it  must  be 
subordinate,  for  otherwise  the  gospel  would  not  have  been 
needed  as  a  saving  agency.  But  it  serves  the  ends  of  the 
gospel  by  teaching  men  their  sinfulness,  putting  them  in 
the  prison-houses  of  remorse  and  despair  until  they  shall 
long  for  the  gracious  deliverance  which  Christ  freely  offers 
to  those  who  trust  in  him. 

9.   The  Preparatory  Office  of  the  Law  (3  :  23-29) 

It  was  the  office  of  the  law  to  imprison  us  by  its  con-  The  law  a 
demnation  until  we  should  be  set  free  by  believing  on  ingTesTrE^ 
Christ.     The  law  may  be  called  our  tutor  who,  by  his  strict  (3'^."l3-25) 
requirements  and  stern  discipline,  prepared  us  for  Christ 
and  made  us  glad  to  find  freedom  and  peace  in  him  by 
faith.     But  now,  as  believers,  we  are  no  longer  subject  to 

75 


Galatians  3  :  25  The  Messages 

this  severe  master,  but  possess  the  sense  of  liberty  and 

Faith  is        sanship  through  Christ.     For  truly  all  believers  have  en- 

fr/edom  and  '^^^^  ^^^^  ^  uuique  relation  to  Christ  which  affects  their 

sonship        whole  attitude  and  standing.    The  distinctions  of  nation- 
(3 :  20-29} 

ality,  condition,  and  sex  are  as  nothing  in  the  presence 

of  that  deeper  unity  which  binds  together  all  believers  in 
Christ,  so  that  all  who  believe,  regardless  of  these  distinc- 
tions, are  really  Abraham's  seed  (since  Abraham's  great 
significance  was  not  in  the  fact  that  he  was  a  Jew,  but  in 
the  fact  that  he  was  a  man  of  faith),  and  therefore  inherit 
the  blessings  promised  to  him  and  to  his  seed  in  the  cov- 
enant which  God  made  with  him. 

10.  Man's  Position  under  the  Law  and  under  the 
Gospel  {\:  1-7) 

Full  sonship      The  heir,  before  he  attains  his  majoritv,  can  no  more 

attained  ,  ,  .  ,,.,., 

only  under  cutcr  upou  the  actual  posscssiou  of  his  destmed  estate, 
(4I  f "jT^  than  can  a  bondservant  in  the  family  possess  himself  of 
it.  Until  the  set  time  he  must  continue  in  a  subordinate 
position,  under  the  authority  and  discipline  of  others. 
The  position  of  us  Jewish  Christians  under  the  law  was 
analogous.  We  were  as  children,  having  a  great  inheri- 
tance (the  gospel)  in  prospect,  but  kept  in  a  preparatory 
process  of  training:  the  coming  of  Christ  marked  the 
period  of  release  from  this  tutelage  and  of  entrance  upon 
the  promised  possession.  This  full  sense  of  sonship  is 
imparted  by  the  testimony  of  the  Holy  Spirit  to  the  heart 

76 


of  Paul  Galatians  4:13 

of  the  believer,  assuring  him  of  the  divine  fatherhood ; 
hence  we  are  no  longer  in  the  position  of  servants,  but  in 
that  of  the  sons  of  full  age  in  the  family  who  have  attained 
the  clear  consciousness  of  sonship  and  with  it  have  entered 
upon  their  rightful,  destined  possession.  ^^^--^ 

II.  The  Inferiority  of  the  Law  (4  :  8-11) 

We  were  all  in  bondage  before  we  became  Christians,  The  law 
either  to  the  law,  or  under  a  worse  master,  idolatry ;  but  ^Tr^the" 
since  we  have  through  Christ  learned  to  know  the  true  go^p^}  ^i_^«f- 
and  only  God,  or  rather,  since  he  has  made  himself  known 
to  us,  how  unreasonable  in  us  to  wish  to  return  to  an  ele- 
mentary stage  of  religion  again,  by  continuing  to  adhere 
to  Jewish  ordinances.     That  is  like  going  back  to  bond- 
age after  having  been  once  set  free.     This  you  Galatians 
are  doing;   your  observance  of   Jewish   feast-days  and 
ceremonies  makes  me  afraid  that  my  labor  among  you 
will  prove  to  have  been  for  naught. 

12.   The  Galatians'  Present  Disregard  of  Paul  Unde- 
served and  Unwise  (4  :  1 2-20) 

Let  me  plead  with  you  to  come  to  my  point  of  view  in  A  personal 
this  matter,  even  as  I,  in  renouncing  Judaism,  put  myself  ?ff readers' 
upon  the  same  plane  with  you  Gentiles.     I  hope  for  this  ^^  '•  ""^^^ 
result  from  my  experience  of  your  former  kindness  and 
attachment,  for  I  remember  that  when  I  was  detained 
77 


Galatians  4  :  U  ^^^^  Messages 

among  you  by  sickness,  in  consequence  of  which  I  became 
your  Christian  teacher,  you  did  not  consider  my  presence 
among  you  burdensome,  nor  did  your  regard  fail  to  en- 
dure the  test  to  which  it  was  put ;  on  the  contrary,  you 
received  me  with  the  utmost,  indeed,  with  excessive,  honor. 
But  all  seems  changed  now !    You  now  appear  not  to 
count  it  any  felicity  to  receive  and  obey  my  instructions. 
How  great  the  change  of  temper,  for  when  I  was  among 
you,  you  would  gladly  have  made  the  greatest  sacrifice  for 
me.     Have  I  become  the  object  of  your  enmity  because 
The  motives  I  now  urge  upon  you  the  true  and  only  gospel  ? 
porems^(7:      The  Judaizers  who  are  leading  you  astray  from  my 
^^■^°^  teaching  are  indeed  eager  in  courting  your  favor,  but  it  is 

in  no  good  spirit  and  for  no  good  end  ;  what  they  really 
seek  is  to  impart  to  you  an  exclusive  and  partisan  spirit, 
that  they  may  attach  you  to  themselves  as  followers  and 
supporters.  It  is  always  well  to  be  zealously  sought  after 
by  others  if  the  object  of  this  enthusiasm  is  a  worthy  one. 
I  do  not  begrudge  you  this  attention  from  others  ;  when  I 
am  absent  others  must  exercise  this  care.  My  children, 
so  great  is  my  anxiety  for  you  on  account  of  your  defec- 
tion from  the  truth,  that  I  seem  to  be  again  undergoing 
the  pains  and  labors  by  which  you  were  brought  into  the 
church.  I  should  be  glad  to  be  personally  present  with 
you,  and  to  adopt  a  less  censorious  tone ;  for  I  am  per- 
plexed and  uncertain  whether  I  can  by  any  means  win  you 
back,  and  would  gladly  make  all  possible  efforts. 

78 


of  Paul  Galatians  4  :  26 


13.  An  Allegorical  Argument  (4  :  21  to  5  :  l)  j 

My  readers  who  are  familiar  with  the  Old  Testament  The  differ-        j 
will  readily  recall  the  history  of  Abraham's  two  sons,  Ish-  tweenThe 
mael  and  Isaac,  the  former  the  child  of  the  bondwoman,  go^pe"aiie-^      I 
Hagar,  whose  birth  was  merely  in  the  ordinary  course  of  goricaiiy  ii-  ^      j 
nature,  and  Isaac,  the  child  of  Sarah,  born  in  accordance  21-28)        '      1 

with  a  divine  promise.     These  persons  and  events  have  \ 

an  allegorical  significance.     The  two  women,  Hagar  and  \ 

Sarah,  represent  respectively  the  Old  and  the  New  Testa-  j 
ment  systems ;  the  former — the  bondwoman — corresponds 

to  the  covenant  whose  sign  or  symbol  is  Mount  Sinai,  '! 

since  her  children,  like  those  who  continue  under  the  Old  \ 

Covenant,  are  brought  forth  in  and  for  a  state  of  bondage.  i 

Now  this  analogy  is  the  more  appropriate  because  Mount  , 

Sinai  is  actually  situated  in  Arabia,  the  land  of  Hagar's  ; 

descendants.     If,  then,  Hagar  fitly  represents  Sinai,  she  < 

may  as  fitly  be  said  to  represent  the  earthly  city  of  Jerusa-  ■ 

lem,  which  stands  as  a  symbol  of  the  Jewish  religion.  j 

Sinai  and  Jerusalem  have  the  same  religious  significance.  i 

Jerusalem  (personified  as  the  mother  of  the  Jewish  peo-  \ 

pie),  like  Hagar  and  her  descendants,  is  in  bondage  with  ; 

her  children.     But  the  upper  Jerusalem,  the  spiritual  com-  \ 

monwealth,  typified  by  Sarah,  is  free,  and  since  she  is  the  ' 
mother  of  all  believers,  her  children  (Christians)  are  also 

free.     Our  spiritual  mother  may  rejoice,  therefore,  in  the  | 
language  of  ancient  prophecy  concerning  the  hope  of  the 

79  * 


Galatians  4  :  27  The  Messages 

childless ;  and  we,  her  spiritual  children,  like  Isaac,  are 

heirs  of  God's  gracious  promise,  made  to  all  believers. 

Application       But  as  in  ancient  days,  so  now,  the  spiritual  must  suffer 

gory^U:  29  persecution  from  the  unspiritual.     But,  as  then,  the  Ish- 

^*^  5  •  ^^        maelites  were  rejected  from  the  true  theocracy,  so  now 

shall  the  unfree  Jews,  who  persist  in  refusing  their  spiritual 

freedom  in  Christ,  be  excluded  from  the  people  of  God.   We 

are  free,  then  ;  let  us  maintain  and  prize  our  freedom,  and 

not  surrender  it  by  returning  to  the  bondage  with  which 

the  law  enslaves  those  who  try  to  be  saved  by  its  works' 


14.  No  Justification  by  Ceremonial  Acts  (5  :  2-12) 
There  can-        To  receive  circumcisiou  as  being  necessary  to  salvation 

not  be  two      .  ,  ,  ..  r^i-,-,,  .. 

ways  of  sal-  IS  a  Virtual  renunciation  of  Christ.  When  one  submits  to 
(s^-Te)  ^his  rite  as  a  condition  of  justification,  he  thereby  com- 
mits himself  to  the  legal  method,  and,  by  the  very  mean- 
ing of  his  act,  is  bound  to  do  all  that  the  law  requires, 
and  must  do  this,  if  he  is  to  be  saved.  You  Galatians,  in 
so  doing,  are  cutting  your  life  loose  from  Christ  by  re- 
nouncing the  faith-principle  of  salvation,  and  are  already 
turned  away  from  God's  free  grace  in  the  attempt  to 
achieve  your  own  salvation  by  works  of  merit.  I  assure 
you  of  your  great  error  and  certain  failure,  for  we  who 
hold  to  the  opposite  course  base  all  our  hope  upon  the 
grace  in  which  we  trust ;  and  rightly  so,  for,  with  refer- 
ence to  the  attainment  of  salvation,  the  question  whether 
80 


of  Paul  Galatians  5  :  13 

one  is  circumcised  or  not  is  of  no  importance,  the  only 
essential  condition  being  a  faith  which  by  love  gives  evi- 
dence of  its  vital  power.  You  were  making  good  progress  The  judaiz- 
in  Christian  life  and  knowledge.  Who  has  checked  you  consTstrnt"" 
in  this  and  led  you  into  such  disloyalty  to  the  truth  ?  ^"!^  ^^^^)^ 
Their  dissuasion  of  you  from  the  right  path  is  not  in  line 
with  God's  call.  This  wrong  tendency  is  indeed  serious, 
for,  though  the  defection  be  limited,  it  will  spread  like 
leaven.  I  have  good  hope,  however,  that  you  Galatians 
as  a  whole  will  not  be  led  astray  by  this  error,  but  will 
continue  faithful  to  my  instructions  ;  but  the  leader  in 
this  sedition  will  receive  a  heavy  chastisement.  As  for 
the  accusation  of  the  Judaizers,  that  I  too,  upon  occasion, 
preach  circumcision,  it  involves  an  absurdity ;  they  would 
not  continue  to  persecute  me  if  I  were  not  in  antagonism 
to  them ;  if  their  accusation  were  true,  there  would  no 
longer  be  any  offence  to  the  Jews  from  my  preaching  of 
the  cross ;  but  the  fact  that  my  work  still  arouses  Jewish 
opposition  proves  their  charge  untrue.  These  extremists 
who  pervert  your  faith  and  hinder  your  Christian  growth, 
who  set  such  value  on  circumcision,  should  have  it  to 
the  point  of  mutilation  ! 


15.   The  Right  Use  of  Christian  Freedom  (5:13-15) 

I  speak  thus  vehemently,  for  you,  Christian  brethren, 
were  destined,  in  your  divine  call,  for  the  enjoyment  of 
81 


Galatians  5:13  The  Messages 

Christian  freedom  from  these  legal  requirements.  This  freedom, 
ilSns  free-  however,  does  not  mean  lawlessness,  but  requires  a  loving 
dom  to  love  gervice  to  others  ;  the  very  law,  indeed,  which  you  now 

and  serve  '  j  ■>  ■•  J 

(5  :  13- 15)  profess  to  keep  so  zealously,  is  summed  up  m  the  supreme 
requirement  of  the  gospel.  But  if,  instead  of  living  the 
life  of  love,  you  continue  in  disputes,  such  as  that  now 
prevailing,  the  result  must  be  the  utter  destruction  of 
your  Christian  fellowship. 

16.    The  Spiritual  and  the  Natural  Life  Contrasted 
(5  :  16-26) 

The  inner  My  advice  is  \  Live  under  the  power  of  the  Spirit  and, 
^meH^^fe  '^*  ^^  ^°  doing,  you  will  find  the  true  safeguard  against  the 
{5  :  16-26)  evils  of  which  I  warn  you.  For  there  is  a  sharp  conflict  in 
Christian  men  between  the  inspiration  of  the  Spirit  and  the 
sinful  impulses  which  operate  to  prevent  your  doing  what 
your  conscience  would  prompt.  But  if  you  keep  your 
lives  under  the  guidance  of  the  Spirit  you  shall  have  the 
victory  over  evil,  because  you  will  not  then  be  under  that 
condemnation  and  bondage  which  they  experience  who 
live  under  the  law,  but  will  enjoy  the  sense  of  freedom ' 
and  pardon  which  the  Spirit  imparts.  Now  by  consider- 
ing the  sins  which  spring  from  natural  impulse,  you  will 
see  how  wholly  incompatible  they  are  with  participation 
in  the  kingdom  of  God,  and  by  contemplating  the  fruit  in 
human  life  of  the  Spirit's  guidance,  you  will  see,  too,  that 
82 


of  Paul  Galatians  6  :  5 

those  who  produce  it  cannot  be  under  the  bondage  of  sin 
and  the  sentence  of  the  law,  since  those  virtues  are  the 
essential  requirements  of  all  law.  Now  Christians  have  put 
to  death  the  impulses  which  lead  to  the  works  of  the  flesh. 
If,  then,  we  have  our  life  in  the  power  of  the  Spirit  and 
not  of  the  flesh,  let  our  outward  action  be  ruled  by  the 
true  power  of  Christian  living — that  of  the  Spirit ;  let  us 
not  act  as  if  we  were  ruled  by  the  contrary  and  inconsist- 
ent principle  which  excites  factious  boasting,  leading  to 
the  challenging  of  one  another  to  conflicts  and  to  jealous 
retaliation. 


17.  The  Christian  Law  of  Lave  (6:1-5)  1 

Brethren,  if  sin  overtake  one  of  your  number,  you  who  Love  sym-  1 

are  guided  by  the  Spirit  should  correct  the  fault  and  re-  and  blesses  1 

store  the  man  in  a  temper  of  gentleness,  remembering  ^^  •  ^"^^  1 
that  you  too  may  be  similarly  tempted  and  may  need  a 
similar  forgiveness.     The  true  law  which  you  are  to  obey        '         "        j 

is  that  of  Christ,  which  requires  you,  through  love,  to  \ 

share  the  cares  and  sorrows  of  others.     For  if,  on  the  , 

contrary,  one  cultivates  the  opposite  spirit  of  pride  and  \ 

self-sufficiency,  he  exercises  a  perverted  moral  judgment,  ; 
and  is  self-deceived.     Each  man  stands  for  himself,  and 

not  by  comparison  with  others.     Let  him,  therefore,  test  , 
his  own  actions  on  their  own  merits,  for  each  must  bear 

his  own  burden  of  responsibility  and  accountability.  1 

83  ; 


Galatians  6  :  6 


The  Messages 


Men  must 
reap  what 
they  sow 
(6;  6-io) 


1 8.    The  Law  of  the  Spiritual  Harvest  (6  :  6-io) 

Those  who  receive  Christian  instruction  should  share 
with  their  teachers  in  the  good  things  which  God  has 
given  them.  Do  not  deceive  yourselves  by  thinking 
that  you  can  shun  this  obligation  of  love  ;  God  does  not 
submit  to  the  mockery  attempted  by  those  who  think  they 
may  escape  the  just  consequences  of  their  actions  ;  he 
that  lives  and  acts  in  accord  with  the  natural,  selfish  im- 
pulses shall  incur  the  consequence — a  corrupted  moral 
life  ;  while  he  who  lives  under  the  guidance  of  the  Holy 
Spirit  shall  attain  the  goal  of  an  incorruptible  existence. 
Let  this  law  of  the  spiritual  harvest  encourage  us  to  right- 
doing,  for  our  reward  is  secure  ;  let  us,  accordingly,  faith- 
fully discharge  our  obligations  to  all  men,  remembering 
those  special  duties  which  we  owe  to  Christian  brethren. 


The  per- 
verse aims 
of  the 
Judaizers 
(6:11-13) 


19.    The  True  Ground  for  Glorying  (6  :  11 -18) 

Observe  with  what  large  characters  I  have  written  this 
epistle  with  my  own  hand.  To  sum  up  :  Those  who  are 
constraining  you  to  be  circumcised  are  thereby  but  dis- 
playing their  zeal  for  outward  observances  ;  their  aim  is  to 
escape  those  persecutions  from  the  Jews  which  they  would 
suffer  if,  like  myself,  they  avowed  their  adherence  solely 
to  the  doctrine  of  the  cross.  They  are  themselves  incon- 
sistent in  observing  the  law,  but  they  are  anxious  to  h?^"^ 


of  Paul  Galatians  6  :  i8 

you  circumcised  tliat  they  may  make  a  great  show  of  zeal  Christianity 
for  the  Jewish  religion  by  having  won  you  Gentiles  to  its  ward"ob^eiv- 
observance.     But,  as  for  me,  I  disclaim  all  grounds  of  fnwLd"iife" 
glorying  except  the  cross  of  Christ,  by  which  I  have  broken  (^ '-  ^4-i8) 
off  all  relations  to  the  sinful  world  as  if  by  death.     Since 
Christ's  death  is  the  true  saving  power,  I  am  indifferent 
to  the  question  of  circumcision  (in  itself)  and  make  new- 
ness of  life  through  Christ  my  great  concern.     This  truth 
(the  importance  of  renewed  life)  supplies  the  rule  and  test 
of  action  and  belief.     Peace  and  mercy  be  upon  all  such 
(who  will  thereby  prove  themselves  the  true  Israelites)  as 
adopt  and  obey  it !    Let  me  not  be  troubled  more  by 
these   errors  and  accusations,  for  the   proof   that   I  am 
Christ's  is  found  in  the  scars  upon  my  body  which  I  have 
received  in  his  service.     May  his  grace  be  with  you. 


8s 


THE  FIRST   EPISTLE  TO  THE 
CORINTHIANS 


THE   FIRST   EPISTLE  TO  THE 
CORINTHIANS 


THE   CITY   AND   CHURCH   OF   CORINTH 

The  city  of  Corinth  was  a  great  centre  of  wealth,  fash- 
ion, and  amusement.  Its  people  were  mercurial  and 
excitable.  A  lax  morality  was  prevalent.  All  these  con- 
ditions are  clearly  reflected  in  the  epistles  which  Paul 
wrote  to  the  Corinthian  church.  The  party  divisions,  the 
fondness  for  ecstatic  excitement  at  the  religious  meetings, 
the  excesses  at  the  love-feasts,  the  disputes  before  the 
heathen  law-courts,  and  the  toleration  of  social  immorality 
within  the  church,  all  reflect  the  Corinthian  character  and 
illustrate  the  necessity  that  Paul  should  instruct  the 
church  in  the  elements  of  Christian  truth  and  life.  It 
was  of  the  utmost  importance  that  a  strong  and  con- 
sistent Christian  congregation  should  be  built  up  in  this 
great  centre  of  trade  and  culture,  and  on  no  church  did 
Paul  lavish  more  labor  and  solicitude  than  on  that  at 
Corinth. 

The  Corinthian  church  was  founded  near  the  close  of 

89 


I  Corinthians  The  Messages 

Paul's  second  missionary  journey  (see  Acts  i8  :  1-17). 
At  Corinth  he  had  found  a  Jewish  Christian  couple,  Aquila 
and  Priscilla,  who  with  their  fellow-countrymen  had  been 
banished  from  Rome.  They,  like  the  apostle,  were  tent- 
makers,  and  with  them  he  lived  and  labored.  After  an 
unsuccessful  effort  to  win  the  Jews  of  Corinth  to  Christ, 
the  apostle  and  his  assistants,  Silas  and  Timothy,  turned 
to  the  Gentiles  and  began  holding  meetings  in  the  house 
of  a  proselyte,  Titus  Justus.  Through  these  efforts  Cris- 
pus,  the  ruler  of  the  synagogue,  and  his  family,  were 
converted.  This  was  the  beginning  of  a  large  ingather- 
ing, and  for  a  year  and  a  half  Paul  continued  his  work 
successfully.  As  on  previous  occasions,  the  Jews  opposed 
his  efforts  and  accused  him  before  the  proconsul,  Gallio, 
of  teaching  contrary  to  the  law.  The  Roman  official  very 
naturally  replied  that  if  it  were  a  question  of  any  wrong 
or  wickedness  concerning  which  they  had  appealed  to 
him  he  would  take  cognizance  of  it,  but  that  he  would 
assume  no  jurisdiction  in  matters  of  Jewish  religious 
belief  and  practice.  He  accordingly  ruled  them  out  of 
court.  Thus  were  the  Jewish  opponents  of  the  gospel 
once  more  thwarted  in  their  designs. 

Upon  leaving  Corinth  the  apostle  again  visited  Jeru- 
salem (Acts  18:22),  from  which  he  set  out  on  his  third 
missionary  tour.  It  was  during  his  long  stay  in  Ephesus, 
which  falls  within  this  tour,  that  First  Corinthians  was 
written  (Acts  19  :  10  ;  i  Cor.  16  :  19).  On  the  commonly 
90 


of  Paul  I  Corinthians 

received  chronology  of  Paul's  liie  the  date  would  probably 
fall  within  the  year  a.d.  57. 


II 

THE   PARTIES   IN   THE   CORINTHIAN   CHURCH 

The  characteristics  of  the  Corinthian  people  which  we 
have  noticed  would  easily  lead  them  into  strifes  and  di- 
visions. Such  troubles,  as  a  matter  of  fact,  arose.  The 
apostle  learned  from  the  slaves  of  Chloe  (i  Cor.  i  :  11),  a 
Corinthian  woman,  that  the  church  was  divided  into  rival 
and  contending  factions.  This  party  strife  is  the  first 
theme  that  the  apostle  takes  up  in  the  epistle,  and  we  may 
naturally  suppose  that  it  occupied  the  place  of  primary 
importance  in  his  concern  for  the  Corinthian  church. 

The  question  as  to  the  origin  and  nature  of  these  Co- 
rinthian parties  is  a  difficult  one.  The  apostle  does  not 
clearly  define  their  peculiarities.  It  is  probable  that  they 
were  not  very  well  defined  in  fact  and  that  they  were 
characterized  more  by  personal  preferences  for  various 
Christian  teachers  than  by  doctrinal  differences.  They 
were  four  in  number :  that  of  Paul,  that  of  Apollos,  that 
of  Peter,  and  that  of  Christ  (i  Cor.  1:12).  From  the 
description  given  in  chapters  i  and  2  of  a  certain  specu- 
lative interpretation  and  rhetorical  presentation  of  the 
gospel  it  is  probable  that  the  Apollos  party  consisted  of 
91 


I  Corinthians  The  Messages 

those  who  had  been  captivated  by  the  preaching  of  the 
eloquent  Alexandrian,  Apollos  (compare  Acts  i8  :  24). 
There  is  no  intimation,  however,  that  they  were  charac- 
terized by  any  doctrinal  peculiarity.  The  Pauline  party 
would  naturally  include  those  who  were  zealous  in  their 
attachment  to  the  person  and  teaching  of  the  apostle  him- 
self, their  first  instructor  in  Christian  truth.  Allusions 
to  a  Judaizing  spirit  in  the  church  and  to  a  preference  for 
the  primitive  apostles  {e.g.,  9:1,  2)  render  it  probable 
that  the  Peter  party  consisted  of  those  who  distrusted  the 
authority  of  Paul  and  were  disposed  to  regard  Peter  as  a 
superior  guide  in  Christian  truth.  The  Second  Epistle, 
as  we  shall  see,  reflects  this  tendency  yet  more  clearly. 
Those  who  used  the  name  of  Christ  as  a  party  watchword 
may  have  been  composed  of  those  who  had  seen  or 
known  Christ  in  the  flesh  (see  2  Cor.  5  :  16).  We  have 
no  means  of  distinguishing  them  sharply  from  the  Petrine 
party.  Not  improbably,  they  were  the  most  factious  of 
all,  pretending  to  go  back  of  all  apostolic  authority. 
Many  suppose  that  the  party  included  the  more  extreme 
Judaizers  to  whom  the  apostle  makes  so  many  references 
in  the  second  epistle  {eg.,  10  :  2,  8  ff. ;  11  :  5,  6,  12,  13, 
21,  22,  etc.).  In  any  case  it  is  probable  that  the  parties 
of  Paul  and  Apollos  were  Gentile-Christian,  and  those  of 
Peter  and  Christ  Jewish-Christian  in  their  sympathies  and 
tendencies.  Paul  disapproves  of  them  all  alike  because 
they  are  contrary  to  the  true  and  essential  unity  of  all  be- 
92 


of  Paul  I  Corinthians 

lievers  in  Christ.  He  reminds  his  readers  that  by  their 
partisan  preferences  for  one  and  another  Christian  teach- 
er they  are  cutting  themselves  off  from  the  common 
benefits  in  which  all  should  share.  "  Wherefore/'  he 
adds, "  let  no  one  glory  in  men.  For  all  things  are  yours ; 
whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life, 
or  death,  or  things  present,  or  things  to  come ;  all  are 
yours  ;  and  ye  are  Christ's ;  and  Christ  is  God's  "  (i  Cor. 
3-21-23). 


Ill 


THE  OCCASION,  AIM,  AND   CHARACTERISTICS  OF  THE 
EPISTLE 

The  immediate  occasion  of  the  epistle  seems  to  have 
been  to  rebuke  and  counteract  the  party  spirit  of  which 
we  have  been  speaking.  But  the  apostle  had  another 
purpose  also.  From  5  :  9  it  is  evident  that  Paul  had  writ- 
ten a  previous  letter  to  the  Corinthian  Church,  and  from 
several  passages  (5:11;  7:1;  8:1;  12  :  i  ;  16  :  12)  it 
appears  that  the  church  had  replied  and  had  requested 
further  explanation  and  instruction  on  certain  points.  The 
topics  on  which  the  Corinthians  question  the  apostle  are : 
the  personal  relation  of  believers  to  wicked  men  in  the 
surrounding  heathen  world,  the  relative  advantages  of 
marriage  and  celibacy,  the  eating  by  Christians  of  the 

93 


I  Corinthians  The  Messages 

meat  of  animals  offered  in  idol  sacrifices  and  the  use  of 
spiritual  gifts.  To  answer  these  questions  was  a  second 
principal  object  of  the  letter.  Incidentally  also  the  apos- 
tle takes  occasion  to  plead  for  a  generous  collection  for 
the  poor  Christians  at  Jerusalem  (i6  :  i  ff.). 

No  epistle  of  Paul  exceeds  First  Corinthians  in  interest. 
In  variety  of  subject,  in  intensity  of  passion,  and  in  elo- 
quence of  language  it  is  unsurpassed.  The  practical 
topics  which  are  discussed  lead  the  apostle  off  into  digres- 
sions and  generalizations  of  the  greatest  interest ;  for  ex- 
ample, his  comparison  of  rhetorical  and  simple  preaching 
occasions  his  description  of  true  Christian  wisdom  in 
chapters  i  and  2,  and  his  references  to  the  right  use  of 
spiritual  gifts  leads  him  into  the  matchless  eulogy  of  love 
in  chapter  13.  The  epistle  is  concrete  and  practical;  yet 
it  contains  some  of  Paul's  most  important  doctrinal  pas- 
sages as,  for  example,  that  on  the  resurrection  (15).  It  is 
a  message  of  complaint  and  censure ;  yet  there  breathes 
through  it  a  spirit  of  the  greatest  tenderness.  The  weak 
and  erring  believers  with  all  their  faults  are  still  the 
apostle's  "  beloved  children  "  (4  :  14).  Perhaps  no  epistle 
of  Paul  so  clearly  reflects  the  condition  of  the  church  to 
which  is  is  addressed;  certainly  none  more  clearly  ex- 
hibits the  great  difficulty  of  developing  a  consistent  Chris- 
tian life  in  the  atmosphere  of  the  Greek  morals  of  the 
period. 


94 


of  Paul  1  Corinthians  i  :  12  ,| 

IV 

THE    FIRST    MESSAGE    TO    THE    CORINTHIANS 

I.  Salutation  and  Thanksgiving  (1:1-9)  \ 

I,  Paul,  an  apostle  of  Christ  by  a  divine  call,  and  Sos-  Salutation 
thenes,  my  Christian  brother,  write  to  the  church  of  Cor- 
inth, consecrated  to  God  through  faith  in  Christ,  and  to 
all  who  worship  Jesus  as  Lord  ;  grace  and  peace  be  with  \ 

you. 

I  praise  God  for  your  progress  in  Christian  character  Thanksgiv- 
and  knowledge,  by  which  you  have  attested  the  truth  of  mLXtion™' 
the  gospel  which  I  preach  to  you.     In  no  gift  of  grace  are  ^^ "  '^'^^  ; 

you  surpassed  by  any  other  church.     You  are  not  dread-  ■ 

ing,  but  anticipating  the  coming  of  the  Lord,  who  will 
keep  you  steadfast,  and  make  you  ready  to  welcome  him 
at  his  advent.  God,  who  has  called  you  into  the  Chris- 
tian life,  will  be  true  to  you  and  will  complete  your  salva- 
tion in  his  eternal  kingdom.  1 

2.    The  Factions  within  the  Church  (i  :  10  to  4  :  21) 

Let  me  use  our  common  relation  to  Christ  as  the  basis  Rumor  cf  \ 

for  an  exhortation  to  harmony  and  unity.     For  I  have  ^,'7^i^T2)  ' 
heard  rumors  of  strifes  and  parties  within  your  church' 

What  I  mean  is  that  some  are  professing  themselves  to  be  ] 

followers  of  me ;  others  are  using  in  the  same  way  the  j 

names  of  Apollos,  Peter,  and  Christ.  ] 

95  i 


I  Corinthians  1:13  The  Messages 

With  such        What !  the  name  of  Christ  a  party  watchword  !     My 
Paurnot^n^  name  used  by  some  as  if  I  had  died  for  them,  and  as  if 
sympathy     ^j^^jj,  baptism  meant  some   special   relation  to  me  !     If 
such  a  perversion  of  the  import  of  baptism  is  possible,  I 
am  glad  that  I  baptized  so  few  of  your  number  and  so 
gave  the  less  occasion  for  it.     For,  indeed,  preaching,  not 
baptizing,  was  my  special,  divinely  appointed  work — and 
preaching  not  of  a  rhetorical  and  speculative  sort,  but  con- 
sisting in  the  proclamation  of  salvation  through  Christ's 
death. 
Paul's  plain      \  know  that  this  message  of  salvation  through  the  death 

manner  of  .    ,       ,  ,  r-i     •      • 

preaching  of  Christ  sccms  folly  to  wickcd  men  ;  but  to  us  Christians, 
(I  "18-25)  ^^"ho  have  experienced  God's  saving  grace,  it  is  full  of  di- 
vine meaning  and  efficacy.  For,  as  the  Old  Testament 
says,  God  sets  at  naught  the  pretended  wisdom  of  men. 
Self-sufficient  sages  and  rhetoricians  have  no  standing  in 
the  presence  of  the  divine  wisdom  of  which  the  cross  is 
the  symbol.  Philosophy  has  long  tried  to  find  out  God, 
and  to  disclose  his  will  and  requirements,  and  has  failed, 
notwithstanding  his  display  of  his  wisdom  in  his  works. 
Hence  God  was  pleased  to  reveal  his  saving  purpose 
through  the  gospel  of  Christ.  The  Jews  want  miracles  ; 
the  Greeks  are  devoted  to  philosophy ;  we  proclaim  sal- 
vation through  the  crucified  Messiah — a  doctrine  equally 
offensive  to  Jew  and  to  Greek.  But  the  Christian,  whether 
he  be  a  Jew  or  a  Greek,  knows  that  Christ  is  the  true 
miracle  and  the  true  wisdom.    For  what  men  in  their 

96 


of  Paul  I  Corinthians  2  :  6 

folly  conceive  to  be  wisdom  and  power  bears  no  com- 
parison with  the  divine  wisdom  and  power  of  God  as  re- 
vealed in  Christ. 

See  the  method  of  God  in  salvation,  and  observe  to  The  gospel 
what  class  it  appeals.     Very  few  of  those  who  are  wise  tffjfmpie 
and  powerful  in  the  eyes  of  the  world  are  drawn  to  the  ^^^^^ 
Christian  gospel.     The  churches  are  composed  of  people  (i :  26-31) 
of  humble  station  and  limited  education.     But  in  them 
God  will  vindicate  his  method.     He  will  show  how  the 
true  divine  power  and  wisdom  will  triumph  over  those  of 
which  the  world  boasts.     You  Corinthian  Christians  are 
examples  of  what  I  say.     God  has  brought  you  into  fel- 
lowship with  Christ,  who  has  become  to  you  the  power 
that  cleanses  and  saves.     You  verify  the  Scriptural  word  ; 
Let  him  that  boasts  of  his  privileges  and  advantages  as- 
cribe them,  not  to  himself,  but  to  God. 

When  I  preached  to  you  I  did  not  present  the  gospel  in  The  one 
a  rhetorical  or  speculative  form.     I  purposed  to  display  Paul's 
no  knowledge  to  you  but  that  of  Jesus  Christ  and  of  his  f^^S"^ 
saving  death.     My  intercourse  with  you  was  accompanied 
by  great  anxiety  and  depression.     My  message  was  not 
made  effective  by  rhetorical  artifices,  but  by  the  working 
of  the  divine  Spirit,  so  that  your  faith  might  have,  not  a 
human,  but  a  divine  foundation. 

But  although  I  thus  disclaim  dependence  upon  mere 
human  skill  in  thought  and  speech,  we  Christians  have 
a  divine  philosophy  which  we  teach  to  those  who  are 
97 


I  Corinthians  2  :  6  The  Messages 

The  deep  mature  enough  to  receive  it.  It  is  widely  different  from 
wisdom  of  the  false,  earthly  wisdom  of  those  who  are  now  in  high 
in-  ITth^'  places,  but  whose  reign  will  be  short.  It  is  a  deep,  divine 
cross  secret  which  God  has  long  kept  in  his  own  purpose.    The 

mighty  ones  of  earth  do  not  know  it ;  if  they  had  known 
it,  they  would  not  have  crucified  Jesus.  It  is  a  philosophy 
which  may  be  described  in  the  Old  Testament  words 
which  speak  of  gifts  of  God  which  surpass  the  power  of 
the  senses  and  the  capacity  of  the  mind  to  imagine  and 
know.  This  philosophy  speaks  of  a  revelation  to  the 
heart  of  man,  by  the  divine  Spirit,  of  things  which  wholly 
surpass  human  knowledge.  What  man  can  know  another 
as  he  knows  himself  ?  Who  can  know  the  deeps  of  God's 
nature  and  ways  as  the  Holy  Spirit  knows  them  }  Now 
in  accepting  the  gospel  we  have  become  the  recipients, 
not  of  the  false  wisdom  of  the  world,  but  of  the  heavenly 
wisdom  which  the  divine  Spirit  teaches,  and  which  en- 
ables us  to  appreciate  God's  highest  gifts.  It  is  this 
spiritual  wisdom  which  we  teach,  not  in  terms  adapted  to 
the  communication  of  the  false  wisdom,  but  in  those 
adapted  to  the  teaching  of  the  true,  thus  fitting  the  meth- 
od of  instruction  to  the  nature  of  the  truth  to  be  taught. 
Now  the  irreligious  man  does  not  discern  the  meaning  of 
this  higher  wisdom  ;  it  requires  for  its  appreciation  a  ca- 
pacity for  spiritual  insight  which  he  does  not  possess. 
The  spiritually  minded  man  can  rightly  estimate  all  things, 
while  he  himself  is  above  the  judgment  of  those  who  have 

98 


of  Paul  1  Corinthians  3  :  9 

not  this  spiritual  organ  of  vision.  No  one,  indeed,  can 
instruct  Christ ;  but  we  Christians  have  a  knowledge  of 
his  thought  and  will ;  therefore,  as  spiritually  minded  men, 
we  have  an  experience  of  divine  truth  which  no  one  can 
gainsay. 

When  I  preached  to  you  I  was  obliged  to  treat  you,  not  The  spiritual 
as  mature  men,  but  as  spiritual  children.     I  taught  you  oT'trJconn- 
only  the  rudiments  of  the  heavenly  wisdom;  you  were  ^jj^^^^^  ^^ 
not  able  to  receive  anything  beyond  these,  and  you  have  their  divis- 
not  yet  grown  mature  enqugh  in  the  Christian  life  to  be  (3 : 1-9) 
able  to  do  so.     Sufficient  proof  of  this  inability  is  found  in 
the  selfish  divisions  which  exist  in  your  church.     Are  you 
not  acting  like  unconverted  men  in  making  the  names  of 
your  teachers  symbols  of  alienation  and  schism  ?     Who 
are  these  teachers  }     Merely  agents  whom  God  has  em- 
ployed to  bring  to  you  the  message  of  salvation.     Each 
did  his  work  according  to  the  gift  of  grace  which  he  pos- 
sessed.    We  teachers  may  be  likened  to  those  who  culti- 
vate a  field  ;  one  plants   the  seed,  another  irrigates  the 
soil :  but  it  is  God  alone  who  can  make  the  seed  grow. 
The  laborers  are  but  his  instruments,  and  have  no  power, 
of  themselves,  to  produce  a  harvest.     Besides,  all   the 
work  of  the  different  laborers  has  the  same  end,  and  each 
will  be  held  responsible  for  doing  his  own  part  well.     I 
say  we  are  one,  for  we  are  all  laborers  whom  God  has 
employed  to  co-operate  with  him  in  carrying  out  his  di- 
vine plan .     You  Corinthians  are  like  a  tilled  field  on  which 
99 


I  Corinthians  3  :  lo  The  Messages 

we  have  expended  our  labors — like  a  building  to  whose 
construction  we  have  contributed. 
The  true  In  regard  to  my  own  personal  service  in  the  upbuild- 

basis  of  their  .  ,^  ,         ^\  /,  ,         ^  .,        \ 

church  Hfe  ing  of  your  church,  I  remind  you  that  I  was  its  founder.  I 
(3  •  10-15)  taught  you  to  know  Christ.  Whoever  comes  after  and 
seeks  to  serve  you,  let  him  see  to  it  that  he  builds  nothing 
incongruous  with  the  foundation,  which  is  Christ.  There 
can  be  no  other  basis  for  your  church  than  faith  in  Christ 
as  Saviour.  Other  teachers  may  come,  and,  as  it  were, 
build  into  the  superstructure  of  your  church  various  ma- 
terials, some  perishable,  some  permanent.  The  day  of 
the  Lord's  coming  will  disclose  what  is  abiding  and  what 
is  transient.  That  day  will  test  the  work  of  these  various 
teachers  as  fire  tests  the  materials  of  a  building.  If  any 
teacher  has  contributed  something  lasting  to  your  church 
life,  he  shall  be  rewarded.  But  if  any  teacher's  work  has 
not  really  advanced  your  Christian  growth,  it  will  go  for 
nothing.  The  faith  shown  in  the  good  intention  of  the 
teacher  will  save  him,  but  not  his  work.  In  the  judgment 
he  will  be  like  one  who  should  barely  escape  the  flames 
which  consume  a  building  which  he  has  built. 
To  ruin  the  Do  you  not  know  that  your  church  is  a  sacred  spiritual 
sac/uege  building  consecrated  to  God,  inhabited  by  his  Spirit  }  To 
ruin  such  a  structure  is  sacrilege,  and  will  be  punished 
with  spiritual  destruction. 

Beware  of  self-deception.     Do  not  confound  earthly 
and  heavenly  wisdom.     Each  is  folly       the  view  of  the 
100 


(3  :  16,  17) 


of  Paul  I  Corinthians  4  : 4 

other.     Renounce  the  self-sufficient  folly  of  the  world  The  folly  of 
that  you  may  become  truly  wise.     For  such  vanity  and  rivai^"  ^" 
conceit  are  folly  in  the  eyes  of  God,  as  the  Scripture  says.  ^^  '•  ^^-^a) 
Away,  then,  with  this  proud  and  selfish  boasting  through 
preference  for  one  and  another  Christian  teacher!    For 
you  all  have  a  right,  not  merely  to  what  you  derive  from 
your  favorite  teacher,  but  to  what  you  may  derive  from 
them  all.    Yes,  more ;  the  Christian's  possession  is  bound- 
less ;  Christ  unlocks  to  you  the  world's  treasures,  clothes 
life  with  meaning,  robs  death  of  its  terrors,  fills  the  pres- 
ent with  victory  and  the  future  with  hope.     Such  is  your 
privilege ;  only  remember  that  all  this  will  prove  true  in 
your  case  only  on  condition  that  you  belong  to  Christ  as 
he  belongs  to  God. 

Your  proper  attitude  toward  us  teachers  should  be  Christian 
determined  by  what  we  are — servants  who  handle  pos- but  servants 
sessions  not  our  own.     It  is  the   part  of  subordinates  °^ .  Ji^)^^ 
such  as  we  are  to  render  allegiance  to  our  Master.    Faith- 
fulness to  him  is  the  test  to  be  applied  to  us.     It  is  a 
matter  of  small  concern  to  me  what  estimate  with  refer- 
ence to  the  fulfilment  of  my  office  you  or  other  men  may 
place  upon  me.     Of  just  as  little  consequence  would  be 
my  own  estimate  of  myself.     For,  though  I  am  not  con- 
scious of  any  unfaithfulness  to  my  stewardship,  yet  the 
approval  of  my  own  conscience  and  self-judgment  is  not 
a  just  ground  of  complacency;  it  is  Christ  who  is  my 
judge.     Cease,  then,   from  passing  these  comparative 
i®i 


I  Corinthians  4  :  5  The  Messages 

judgments  on  your  teachers.    Whatever  praise  we  each 
deserve  we  shall  receive  at  the  Lord's  coming,  when  the 
deserts  of  men,  which  are  now  hidden,  shall  be  fully  made 
known. 
Your  par-         Now  I  have  meant  these  principles  to  apply  to  your 
fosters  con-  attitude  toward  myself  and  Apollos,  that  you  may  avoid 
superdHous-  conduct  Contrary  to  the  Scriptures,  and  the  pride  and 
"«ss  partisanship   connected   with   preferences   for  individual 

teachers.  If  some  of  you  possess  any  gift  of  superiority 
over  others  it  is  God  who  has  bestowed  the  advantage ; 
what  you  have  you  have  received  from  him,  and  cannot 
boast  of  its  possession,  as  if  it  had  originated  with  your- 
selves. But  in  your  conceit  you  think  you  have  every, 
thing ;  you  act  as  if  you  had  already  entered  upon  the 
full  enjoyment  of  Christ's  kingdom,  and  that  quite  inde- 
pendently of  us ;  would  that  you  had  entered  upon  it  in 
reality,  and  that  we  might  share  it  with  you !  For  we 
apostles  are  very  far  from  the  exaltation  which  you  fancy 
yourselves  to  have  attained.  Our  hardships  and  perils 
make  us  a  gazing-stock,  a  subject  of  wonder  to  angels 
and  men.  In  the  estimation  of  such  wise  and  sagacious 
Christians  as  you  are,  we  have  no  standing  at  all  in  virtue 
or  influence.  Our  poverty,  sufferings,  homelessness,  and 
toil ;  our  patient  endurance  under  insult  and  persecution  ; 
the  contempt  and  obloquy  which  we  have  experienced, 
seem  to  count  for  nothing  with  you. 

I  am  writing  in  this  severe  way  for  your  own  good.     I 
102 


of  Paul  1  Corinthians  5  :  2 

am  your  spiritual  fattier.  Though  you  may  have  many  The  spirit  of 
other  teachers,  I  shall  alv/ays  be  the  one  who  brought  would  be 
you  to  Christ.  As  such,  I  beg  you  to  adopt  my  doctrine  ^°!\^!'^i)f 
and  practice  of  humility  and  self-denial.  And  that  you 
may  do  this,  I  have  sent  to  you  my  trusted  pupil  Timothy 
to  teach  you  the  meaning  and  requirements  of  these  prin- 
ciples. Some  among  you  who  are  hostile  to  me  boast 
that  I  dare  not  come  to  Corinth  myself,  but  they  will  find 
that  I  will  come,  and  that  very  soon,  if  the  Lord  permits, 
and  then  I  will  put  these  boasters  to  the  test  and  see 
whether  the  results  of  their  work  correspond  with  their 
great  pretensions.  For  that  is  the  true  test.  The  kingdom 
of  God,  which  both  they  and  we  profess  to  promote,  does 
not  consist  in  boastful  claims,  but  in  the  divine  power 
which  produces  a  new  life.  In  what  temper  I  shall  be 
when  I  come  will  depend  upon  you.  If  your  pride  and 
division  continue,  I  shall  be  severe,  but  if  you  forsake 
your  evil  courses,  you  will  find  me  gentle  and  indulgent. 

3.    The  Case  of  the  Fornicator  (5) 
Another  rumor  which  I  have  heard  concerning  you  is  Gross  im^ 

°  "'  morality  of 

that  unchastity  is  common  among  you  ;  and,  indeed,  that  church 
there  is  a  case  of  incest  in  your  church  which  not  even  the  ^ouid^be 
immoral  heathen  would  tolerate,  that  of  a  church  mem-  cipi'i'^ed'^" 
ber  living  as  if  in  marriage  with  his  own  step-mother,  (s  =  ^-s) 
Instead  of  being  grieved  at  this,  and  proceeding  to  exclude 
the  offender,  you  are  as  proud  and  self-satisfied  as  ever, 
103 


I  Corinthians  5  :  3  The  Messages 

He  ought  to  have  been  removed,  for,  though  personally 
absent,  yet  as  being  present  with  you  in  interest  and 
sympathy,  I  have  passed  this  verdict  of  exclusion.  Con- 
sider me,  then,  as  if  present  among  you,  and  with  your 
co-operation  as  pronouncing,  in  the  name  of  Christ,  the 
judgment  of  excommunication  on  this  man,  and  remand- 
ing him  to  Satan,  that  he  may  inflict  upon  him  sufferings 
which  will  break  the  power  of  his  sinful  lusts,  so  that  he 
may  be  led  to  repentance  and  recovery,  and  thus  be  saved 
That  the  at  last  at  Christ's  coming.  Instead  of  boasting,  you  ought 
be"pure'"^^  to  be  purifying  your  church  of  such  evils.  However  lim- 
(5 :  6-8)  j(gj^  j-j^gy  ^jii  rapidly  spread,  like  leaven  in  meal.  Re- 
move this  evil,  as  the  Israelites  were  required  to  remove 
leaven  from  their  houses  before  the  paschal  feast.  For 
Christ,  the  antitypical  passover  Lamb,  has  been  sacrificed 
for  us,  and  we  Christians  are  to  keep  a  feast  which  cele- 
brates deliverance  from  sin.  We  must  allow  no  defiling 
element  to  mingle  in  our  festival,  but  celebrate  it  in  sim- 
plicity and  purity. 
A  persist-         In  a  prcvious  letter  I  warned  you  not  to  associate  with 

ently  sinful  i-,         i  i 

Christian      men  like  the  one  just  mentioned  ;  but  I  did  not  mean  that 
dlsfdiow-     you  must  have  no  relations,  in  the  world  at  large,  with 
(sTg^i^)      ^"^^  rvvtn,  or  with  greedy  and  grasping  men,  or  with  idol 
worshippers ;  it  would  be  wholly  impossible,  as  you  sug- 
gest, to  avoid  all  association  with  such  men.     What  I 
meant  to  say — and  I  now  repeat  it — was  that  if  a  profes- 
sing Christian  is  guilty  of  such  sins,  you  should  withdraw 
104 


of  Paul  1  Corinthians  6  :  8 

from  all  fellowship  with  him.  I  cannot  undertake  to  reg- 
ulate the  action  of  the  outside  world  in  such  matters.  I 
am  concerned  to  keep  the  church  without  reproach,  and 
this  is  equally  your  own  duty  and  prerogative.  Our  dis- 
cipline cannot  extend  to  those  outside  the  church.  These 
are  amenable  to  God's  final  judgment  alone.  But  I  have 
said  enough.    Excommunicate  this  man  ! 

4.  Going  to  Law  Before  Heathen  Courts  (6  :  i-i  i) 

When  differences  arise  among  you,  do  not  take  them  be-  Disputes 
fore  the  heathen  law-courts,  but  settle  them  among  your-  settkd 
selves  by  arbitration.     It  surely  cannot  be  that  those  who  d!?r3i!^n^ot 
are  to  participate  with  Christ  in  judging  the  world  are  in-  JheTeafher 
competent  to  settle  the  most  trivial  disputes.     Surely,  if  law-courts 
angels  are  to  be  amenable  to  the  judgment  in  which  Chris- 
tians are  to  participate,  the  settlement  of  affairs  pertain- 
ing to  this  life  may  safely  be  left  in  their  hands.     When, 
therefore,  cases  of  controversy  arise  in  your  church,  do 
not  refer  them  to  the  heathen  judges,  who  have  no  stand- 
ing in  the  estimate  of  Christians  ;  to  do  so  would  be  dis- 
graceful.    It  must  be  that  there  is  some  one  in  your 
church  who  is  competent  to  settle  such  disputes ;  you  do 
not  need  to  resort  to  the  heathen  courts.     Indeed,  you  are 
seriously  at  fault  in  having  such  disputes  at  all.     They 
cause  more  evil  than  they  avert.     Under  the  pretext  of  de- 
fending your  rights  you  do  injury  and  injustice  to  your 

105 


1  Corinthians  6  :  9  The  Messages 

Christian  brethren.  Let  me  sum  the  matter  up  by  re- 
minding you  of  the  nature  of  the  kingdom  of  God.  Its 
primary  demand  is  righteousness.  Wicked  men  cannot 
enter  it.  Before  your  conversion  you  were  very  wicked. 
Remember  what  your  Christian  profession  means  :  purity, 
consecration  to  God,  salvation  through  Christ  and  the 
Holy  Spirit. 

5.   The  Limits  of  Christian  Liberty  (6  :  12-20) 

Christian  With  rcspcct  to  the  principle  of  personal  liberty,  I  main- 

no^^^an^^  tain  it— with  qualifications.  One  qualification  is,  that 
(?^^^2  20)^'"  many  things  which  are  in  themselves  permissible  are  not 
wise ;  another,  that  one  should  not  enslave  himself  to  any 
course  of  action,  even  if  it  is,  in  itself,  allowable.  Apply 
this  principle  to  the  question  of  liberty  in  respect  to  the 
eating  of  various  kinds  of  food.  With  respect  to  the  re- 
lation of  food  to  the  body,  it  is  simply  a  question  of  adap- 
tation. Both  belong  to  a  perishable  order.  Within  this 
sphere  one  may  freely  use  his  liberty.  But  the  relation  of 
unchastity  to  the  body  is  different.  That  relation  is  moral, 
and  to  give  the  body  over  to  uncleanness  is  not  within  the 
province  of  an  allowable  liberty.  The  body  of  the  Chris- 
tian man  is  sacred  because  of  his  relation  to  Christ,  and 
is  to  share  in  the  blessedness  of  redemption.  In  the  mys- 
tical union  of  the  believer  with  Christ  the  body  is  included. 
How  utterly  inconsistent  is  this  union  with  that  which  is 
established  in  social  immorality.  For,  as  the  Old  Tes- 
106 


of  Paul  1  Corinthians  7  :  7 

lament  says,  the  marital  union  makes  the  persons  so 
united  "one  flesh."  And  equally  does  Christian  faith 
mean  spiritual  union  with  Christ.  Now  these  two  unions 
are  wholly  incompatible.  Therefore  avoid  unchastity, 
which,  above  all  sins,  defiles  the  body.  This  sin  is  pre- 
eminently a  sin  against  the  body.  Now  the  body  of  the 
Christian  is  sacred  to  God,  and  he  has  no  right  to  defile 
it.  You  have  been  consecrated  to  God  through  Christ's 
death ;  therefore  you  are  bound  to  honor  him  to  whom 
you  belong  by  a  pure  life. 

6.   The  Quest  ton  of  Marriage  (7) 

Now  with  regard  to  the  questions  which  you  have  asked  Paul's  pref- 
concerning  the  advisability  of  marriage,  I  recommend  the  Se"unmar- 
choice  of  the  single  state.     However,  marriage   is,  no"^.'^^^^^^ 
doubt,  a  relative  good,  for  it  has  a  certain  restraining 
power,  and  averts  many  temptations.     Let  both  husband 
and  wife  fulfil  their  mutual  obligations.     Do  not  incur  the 
risks  of  separation,  unless  it  be  by  mutual  agreement  for 
a  time,  in  order  that  you  may  give  yourselves  more  en- 
tirely to  religious  devotion.     Now  this  advice  I  give  not 
by  explicit  commandment  from  the  Lord  on  the  subject, 
but  by  way  of  allowance  for  the  conditions  of  the  time. 
But,  in  general,  I  prefer  that  people  should  remain  un- 
married.    Yet  marriage  and  celibacy  are  equally  gifts 
from  God  in  which  purity  may  be  preserved. 

I  repeat  the  expression  of  my  preference  for  the  un- 
107 


I  Corinthians  7  :  8  The  Messaged 

The  advice  married  state,  but  in  cases  where  self-control  might  be 
norwa'irant  endangered  by  following  this  advice,  I  recommend  mar- 
neediess  riagc.  But  this  preference,  which,  in  the  present  condi- 
(7 : 8-17)  tion,  I  express  for  celibacy,  is  not  to  be  construed  as 
indorsing  separation  of  the  married — not  even  in  cases 
of  intermarriage  between  Christians  and  heathen.  Jesus 
spoke  plainly  against  divorce.  If,  therefore,  partners 
have  separated,  let  them  either  refrain  from  contracting 
new  marriages  or  become  reunited.  But  a  further  ques- 
tion arises :  What  shall  those  couples  do  who  were  mar- 
ried before  one  of  the  parties  became  a  Christian  ?  Jesus 
gave  no  instruction  respecting  such  cases,  but  I  give  this 
judgment :  If  such  couples  can  peacefully  dwell  together, 
let  them  by  all  means  do  so.  For  in  such  cases  the  un- 
believing partner  and  the  children  of  the  union  are  brought 
within  the  sanctifying  influence  of  a  Christian  life.  But 
what  if  the  heathen  partner  refuses  to  live  with  the  Chris- 
tian ?  Then  the  latter  must  acquiesce  in  the  separation, 
for  the  effort  to  perpetuate  the  union  would  only  lead  to 
strife.  But  someone  may  reply  that  if  the  Christian  in- 
sists upon  continuing  the  union,  it  may  be  a  means  of 
saving  the  one  who  is  not  a  Christian.  I  reply  that  this 
result  is  by  no  means  certain.  The  more  obvious  advan- 
tages of  separation  in  such  cases  outweigh  this  remote 
possibility.  I  have  said  that  in  such  cases  the  Christian 
is  not  bound  to  try  to  perpetuate  the  union,  but  this 
liberty,  in  turn,  should  be  regulated  by  the  principle  that 
108 


of  Paul  I  Corinthians  7  :  31 

tlie  relations  in  which  one  finds  himself  should  not  be  The  natural 
lightly  esteemed  and  readily  broken  up.     This  maxim  I  [J  be°"^  "°* 
everywhere  insist  upon.     If  a  Jew  becomes  a  Christian,  ^^^Xt-tiS 
let  him  be  content  to  be  a  Christian  Jew.     Not  nationality, 
but  obedience   to   God,  determines  Christian  character. 
Christianity  does  not  purpose  to  break  up  national  and 
social  distinctions.     If  a  slave  is  converted,  let  it  not 
trouble  him  that  he  is  a  slave ;  let  him  use  his  position  as 
a  slave  in  a  Christian  way,  and  not  seek  to  become  free 
on  the  ground  that  he  has  become  a  Christian.     For  in 
Christ  social  distinctions  disappear  in  a  higher  unity.  The 
Christian  slave  is  Christ's  free  man,  and  the  Christian  free 
man  is  Christ's  slave.     You  all  belong  to  one  master ; 
your  relation  to  him  transcends  all  other  relations.     Let 
each  be  content  in  his  providential  station. 

Respecting  the  question  which  you  raise  as  to  parents  Reasons  for 
giving  their  daughters  in  marriage,  I  have  no  word  of  p^efefrncein 
Christ  on  the  subject  to  which  I  can  appeal,  but  as  one  L^^.g^  ^^^ 
whom  God  has  graciously  enlightened  and  guided,  I  give  coming 
my  opinion.     I  think  that  in  view  of  the  impending  ca-  ^ '  ^^^^ 
lamities  which  will  precede  the  Lord's  advent  it  is  wise  for 
them  to  remain  unmarried.     In  relation  to  marriage,  let 
each  remain  in  the  state  in  which  he  is.     I  do  not  claim 
divine  authority  for  this  advice.     A  person  who  disregards 
it  does  not  thereby  commit  a  sin.    But  I  warn  you  that 
those  who  disregard  it  will  reap  the  consequences  in 
added  suffering,  and  this  is  what  I  should  like  to  ward  off 
109 


I  Corinthians  7  :  32  The  Messages 

from  you  by  my  present  advice.  The  Lord's  coming  is 
near,  and  very  soon  it  will  make  no  difference  what  one's 
outward  relations  or  conditions  are,  since  the  present 
The  greater  order  is  soon  to  ceasc.  My  concern  for  you  is  that  you 
se^rvic^e'^fthebe  free  to  givc  yourselves  unreservedly  to  the  Lord's  ser- 
('7"r32-4o)  vice.  This  the  unmarried  can  do  more  easily  than  the 
one  who  is  encumbered  by  the  cares  of  married  life.  Here 
the  virgin  has  an  advantage  as  compared  with  the  mar- 
ried woman.  The  former  may  devote  herself  wholly  to 
religious  life,  while  the  latter  is  likely  to  concern  her- 
self with  cares  which  distract  her  from  this  purpose.  I 
do  not  wish  to  put  needless  restrictions  upon  you,  but  to 
give  you  such  advice  as  shall  promote  your  devotion  to 
Christ  and  his  service.  But  if  now,  after  all  I  have  said, 
a  parent  or  guardian  thinks  that  in  withholding  his 
daughter  or  ward  from  marriage,  after  she  has  reached  a 
marriageable  age,  he  would  be  doing  her  a  wrong,  or  ex- 
posing her  to  temptation,  let  him  exercise  his  liberty  and 
give  her  in  marriage ;  he  does  not  sin  in  so  doing.  But 
where  no  such  conditions  as  I  have  supposed  exist,  it  will 
be  wise  to  follow  my  advice.  In  the  former  case  no  sin  is 
committed  ;  in  the  latter,  the  preferable  course  is  followed. 
The  marriage  bond  is  broken  by  death.  After  the  death 
of  the  husband,  the  wife  may  marry,  but  she  must  marry  a 
Christian.  But  I  repeat  my  opinion  that  she  will  be  wiser 
if  she  remain  unmarried  ;  and  I  think  that  on  this  subject 
I  am  rightly  interpreting  the  divine  will. 
no 


of  Paul  I  Corinthians  8  :  9 


7.    The  Proper  Attitude  toward  Sacrificial  Meat  (8) 

Now  in  regard  to  the  question  of  eating  the  meat  of 
animals    killed   m   idolatrous    sacrifices,   we   enlightened  Love,  not 
Christians  know  that  such  meat  cannot  defile  us.     But  in  the  guide  of 
the  Christian  life  love,  and  not  mere  knowledge,  is  the  ^'^*^  ^^  •  '"^^ 
safest  guide.     The  man  who  determines  to  act  solely  ac- 
cording to  what  is  theoretically  allowable  has   not  yet 
learned  the  Christian  way;  for  when  a  man  loves  God 
then  a  relation  of  fellowship  and  likeness  between  man 
and  God  is  constituted.     Now,  as  bearing  on  this  ques-  Knowledge 
tion,  we  Christians  know  that  idols  have  no  real  power  J^^^j^^^^ 
to  defile  meat,  and  that  there  is  but  one  true  God.     ForWiove^ 
although  in  the  heathen  religions  there  are  numerous  so- 
called  divinities,  yet  in  our  belief  there  is  only  one  God, 
the  source  and  end  of  all  things ;  and  one  Lord,  Jesus 
Christ,  the  agent  of  creation  and  redemption.     But  not  all 
possess  this  knowledge.     Many  uninstructed   Christians 
who  have  been  brought  up  to  think  of  heathen  divinities 
as  having  real  power,  cannot  rid  themselves  of  the  idea 
that  meat  which  has  been  in  connection  with  a  heathen 
sacrifice  is  defiled  and  ought  not  to  be  eaten  by  a  Chris- 
tian.    But  our  acceptableness  to  God  does  not  depend 
upon  such  matters.     The  question  of  eating  it,  or  not 
eating  it,  is,  in  itself,  morally  indifferent.     But  while  you 
are  thus  free  to  follow  either  course,  you  should  consider 
how  your  action  in  so  doing  will  affect  others,  and  regu- 
III 


(8  :  4-8) 


I  Corinthians  8  :  lo  The  Messages 

The  strong  late  the  use  of  your  Uberty  by  regard  for  their  good.  To 
member  the  illustrate :  If  a  person  who  has  scruples  as  to  his  right  to 
(3^-^$-i3)  partake  of  such  meat  as  we  have  spoken  of,  sees  you,  a 
fellow-Christian,  who  have  no  such  scruples,  partaking  of 
an  idolatrous  sacrificial  feast,  will  he  not  be  encouraged  by 
your  example  to  do  what  he  is  not  clear  in  his  conscience 
that  he  has  the  right  to  do  ?  This  is  what  I  mean  by  a 
use  of  knowledge  which  is  not  regulated  by  love.  You 
may  so  use  your  liberty,  in  itself  allowable,  as  to  make  it 
a  means  of  moral  destruction  to  the  weak  Christian.  If 
you  do  thus  proceed  in  a  reckless  disregard  of  the  weak- 
ness and  ignorance  of  others,  you  do  them  a  great  moral 
injury  and  violate  the  law  of  Christ.  So  that  if  the  ex- 
ercise of  my  liberty  to  eat  of  sacrificial  meat  is  likely  to 
have  such  an  evil  effect  upon  others,  I  will  utterly  forego 
its  use. 

8.  Paul's  Own  Example  of  Self-Denial  (9) 

His  right  to      In  regard  to  freedom  and  self-denial,  I  have  practised 

an^apostS     the  principle  which  I  now  commend  to  you.     My  apostolic 

(9  : 1-12)      office,  my  relation  to  Christ,  and  my  work  in  converting 

you  to  Christ  would  seem  to  involve  some  rights  and 

claims.     For  whoever  else  may  doubt  or  deny  these,  you 

Corinthians,  my  converts,  certainly  will  not  do  so.    When 

the  validity  of  my  apostleship  is  called  in  question,  your 

conversion  by  me  is  my  effectual  answer.     Have  I  not, 

then,  a  right  to  support  at  the  hands  of  the  church  which 

112 


of  Paul  I  Corinthians  9  :  12 

I  have  founded  ?  Have  I  not  a  right  to  marry  a  believ- 
ing wife  and  to  take  her  with  me  on  my  apostolic  journeys, 
as  other  Christian  workers  have  done  ?  On  what  ground 
can  it  be  claimed  that  Barnabas  and  I  are  the  only  Chris- 
tian teachers  who  have  no  right  to  be  supported  by  those 
for  whom  we  labor  ?  Do  soldiers  support  themselves  ? 
Do  planters  and  shepherds  refrain  from  sharing  the  prod- 
uct of  their  vineyards  or  herds  ?  Does  someone  answer 
that  I  am  pleading  a  principle  of  mere  human  prudence  ? 
Does  not  the  Scripture  contain  our  principle  ?  When  the 
law  forbids  the  putting  of  a  muzzle  on  the  ox  when  thresh- 
ing, does  the  maxim  relate  to  mere  brutes  ?  In  giving 
this  law  God  is  not  concerning  himself  for  them,  but  is 
giving  a  principle  which  is  applicable  to  us  Christian 
teachers  in  order  to  encourage  us  in  our  work  with  the 
prospect  of  a  just  reward  for  our  labor.  Now  if  we  be- 
stowed upon  you  spiritual  benefits,  the  greater  good,  is  it 
unreasonable  that  we  should  receive  from  you  our  material 
support,  the  lesser  good  ?  No  one  else  ever  did  for  you 
what  I  and  my  helpers  have  done.  If  anyone  possesses 
the  right  to  support  from  you,  surely  we  do ;  but  we  have 
freely  renounced  all  our  claims  and  have  willingly  endured 
hardships  and  privations,  in  order  that  we  might  not  give 
to  anyone  a  ground  of  criticism  or  complaint  against  us 
and  thus  embarrass  our  work.  The  priests,  indeed,  have 
a  portion  of  the  animals  offered  in  sacrifice  for  their  own 
needs.    And  Jesus  taught  that  the  laborer  in  his  service 

"3 


I  Corinthians  9:13  1  h^  Messages 

His  reason    is  entitled  to   his   food.     I   have  freely  relinquished  my 
toVc^c^pt"^  rights  in  this  matter,  and  I  am  not  defending  them  now 
f"PP°''_\g^     in  order  to  claim  them,  for  I  would  rather  die  than  fore- 
go the  joy  of  preaching  the  gospel  without  asking  any- 
thing in  return.     In  relinquishing  my  right  to  support 
from  my  converts,  I  have,  indeed,  a  ground  of  boasting, 
for  I  do  that  on  my  own  accord ;  but  in  the  matter  of 
preaching  the  gospel  there  is  no  such  ground,  for  I  am 
not  doing  that  of  my  own    independent  volition,  but  in 
consequence  of  a  divine  call.     That  I  must  do  ;  I  should 
be  guilty  of  disobedience  to  God  if  I  did  not.     For  one 
may  speak  of  reward,  a  claim  to  some  special  credit,  in 
cases  where,  as  in  the  matter  of  support,  one  renounces 
a  right  which  he  is  at  perfect  liberty  to  enjoy ;  but  when, 
as  in  the  matter  of  my  preaching,  my  duty  is  divinely  im- 
posed, I  am  acting  subject  to  the  will  of  another,  and  it 
is  a  question  not  of  personal  liberty  to  choose  either  of 
two  courses,  but  only  of  faithfulness  to  the  divine  com- 
mand.    Now  if  in  this  matter  of  my  self-denial  I  speak 
of  reward,  in  what  does  the  reward  consist .''     I  find  it  in 
making  the  gospel  free  and  in  being  able  to  ask  nothing 
His  readi-     in  return  for  preaching  it.     So  far  from  doing  what  I  had 
fice\imTe*i"'  the  abstract  right  to  do,  I  have  made  every  possible  con- 
o^otherr''^  cession  wherever  I  saw  a  possibility  of  winning  men  to 
(9 :  19-22)     Christ.    I  have  accommodated  myself  to  Jewish  prejudices, 
that  I  might  win  the  Jews  ;  I  have  been  careful  to  lay  no 
needless  burdens  upon  the  heathen.     In  all  cases  I  have 
114 


of  Paul  1  Corinthians  lo  :  i 

made  the  law  of  Christ  the  necessary  and  essential  thing, 
and  have  aimed  to  win  both  classes  to  its  acceptance.  I 
have  made  concessions  to  the  scrupulous  for  the  sake  of 
their  salvation ;  in  fact,  I  have  made  it  my  principle  to  do  His  supreme 
everything  possible  to  adapt  myself  to  the  needs,  preju-  fgT 23-27) 
dices,  and  weaknesses  of  all  classes  of  men,  in  the  hope 
that  I  might  lead  some  of  them  to  Christ.  And  through 
this  consecration  to  Christ's  work  I  hope  myself  to  become 
a  partaker  in  the  final  salvation.  In  the  Greek  athletic 
games  there  is  something  to  be  won.  All  the  contestants 
strive  for  it,  but  only  one  receives  it.  This  fact  imparts 
eagerness  and  zeal  to  the  contest.  Let  a  similar  zeal  ani- 
mate the  runner  in  the  Christian  race.  Again,  the  athlete 
who  will  win  must  be  trained  and  disciplined.  If  men 
will  practise  rigid  self-control  as  a  means  to  winning  a 
mere  earthly  prize,  how  much  more  should  we  practise 
self-discipline  as  a  means  to  winning  the  heavenly  re- 
ward }  I  am  trying  so  to  run  with  the  confident  assur- 
ance of  success ;  I  am  waging  the  conflict  as  the  boxer 
does  when  he  does  not  uselessly  strike  into  the  air,  but 
vanquishes  his  opponent.  I  am  subjecting  my  body  to 
severe  discipline,  lest  I  fail  in  my  effort  to  win  men  and 
so  prove  myself  an  unacceptable  servant  of  Christ. 

9.  Christian  Freedom  Not  to  be  Abused  (10:1  to  ii:i) 

Let  me  enforce  my  exhortation  to  faithfulness  and  zeal 
by  lessons  from  our  Jewish  history.    Our  fathers  passed 
"5 


I  Corinthians  10:2  The  Messages 

The  Israel-   safely   through   the   Red   Sea  under   the    protection   of 
ampk'  uf  the  Jehovah.     In  this  experience  they  entered  into  special  re- 
over^confi-    lation  to  Moscs  as  their  divinely  appointed  leader.     They 
fiTri-14)     enjoyed  the  divine  provision  for  their  spiritual  needs,  for 
Christ  was  invisibly  present  with  them.     But  in  spite  of 
all  these  blessings,  most  of  them  were  disobedient  to  God 
and  incurred  his  displeasure,  in  consequence  of  which  they 
perished  on  the  journey.     Now  these  events  illustrate  the 
danger  of  disobedience  and  sinful  desire.     Do  you,  then, 
beware  of  idol  worship  with  the  frivolity  and  revelry  which 
accompany  it.     Avoid  with  equal  care  social  impurity,  such 
as  some  of  them  were  guilty  of,  and  in  consequence  of 
which  large  numbers  of  them  suddenly  died.     And  let  us 
not  presume  upon  God's  mercy,  as  they  did,  and  thereby 
miserably  perished  ;  nor  complain  against  God,  as  they 
did,   and   died  by  a  plague.     Now  these  events  contain 
lessons  for  us ;   they  are  applicable  to  our  case,  who  live 
in  the  closing  age   of  the    world.      Give  heed  to    the 
warning  and  remember  that  your  moral  trial  is  not  too 
great  to  be  borne,  and  that  God  will  give  you  strength 
and  victory.     The  conclusion  of  all  is :   Avoid  idol  wor- 
ship. 
Christianity      Let  me  uow  apply  this  warning ;  You  shall  see  if  the 
worship"      application  is  not  just.     Do  not  the  wine  and  the  bread 
hrgfn"com-   i"^  ^^he  Lord's  supper  symbolize   fellowship  with  Christ.? 
!"°"        X    And  does  not  this  common  fellowship  with  Christ  make 

(lo  :  15-22)  '■^ 

all  believers  one,  even   as  the  source  of  their  spiritual 
116 


of  Paul  I  Corinthians  lo  :  26 

life  is  one  ?  Look  at  the  outward,  typical  Israel.  Did 
not  participation  in  the  sacrifices  make  them  sharers  in 
the  truths  and  blessings  for  which  the  altar  stood?  I 
do  not  mean  to  imply  in  this  illustration  that  heathen 
sacrificial  feasts  have  any  such  realities  corresponding  to 
them  as  the  Jewish  sacrifices  have.  There  are  no  beings 
corresponding  to  the  heathen's  conception  of  their  divin- 
ities. The  demons  correspond  more  closely  to  those  con- 
ceptions than  any  other  beings.  Really,  idol  worship  is 
demon  worship,  and  Christians  must  have  no  fellowship 
with  demons.  You  cannot  be  in  fellowship  with  Christ 
and  in  fellowship  with  demons  at  the  same  time.  Or,  if 
we  think  that  we  can  unite  things  so  diverse,  are  we  pre- 
pared to  challenge  the  Lord's  anger  ,^  Could  we  escape 
the  consequences  of  his  displeasure  ? 

Returning  now  to  the  question  as  to  the  limits  of  Chris-  Christian 
tian  liberty,  I  repeat  that  the  Christian  has  the  abstract  limited  by 
right  to  do  whatever  is  not  in  itself  sinful ;  but  considera-  and^iov^*^^ 
tions  of  Christian  wisdom  and  expediency  sometimes  put  (^'^°.-j^3  to 
practical  limits  upon  that  freedom.     Some  things,  in  them- 
selves allowable,  are  not  adapted  to  the  building  up  of 
Christian  character,  and  the  Christian  is  not  to  regard  his 
own  interest  alone,  but  also  that  of  others.     Respecting 
the  perplexing  question  of  eating  sacrificial  meat  I  would 
give  the  following  advice :  In  the  purchase  and  use  of 
meat  raise  no  questions  and  indulge  no  scruples  as  to 
whether  it  is  sacrificial  meat  or  not,  for  all  that  the  Lord 
117 


I  Corinthians  lo  :  2?  TJie  Messages 

has  made  is  good.  But  if  some  one  else  has  scruples  the 
case  may  be  altered.  Suppose,  for  example,  that  you  are 
invited  to  a  dinner  at  the  house  of  an  unbeliever  and  you 
wish  to  go.  Do  so  freely,  and  eat  what  is  provided  with- 
out raising  any  question,  on  grounds  of  conscience,  re- 
specting the  meat.  But  if  someone  points  out  to  you 
the  fact  that  the  meat  offered  is  sacrificial  and  evinces 
scruples  as  to  his  right  to  eat  it,  then  refrain  froni  eating 
it  yourself  for  the  sake  of  conscience ;  not,  indeed,  for  the 
sake  of  your  own  conscience,  but  for  the  sake  of  the  con- 
science of  the  other  man,  who  would  be  misled  and  in- 
jured by  your  eating.  Such  action  would  have  its  sufficient 
reason  in  the  weakness  of  the  scrupulous  man,  for,  in  it- 
self considered,  one's  liberty  is  not  determined  by  some- 
one else's  conscience,  but  by  his  own.  I  say,  then,  that 
it  is  wholly  on  the  other  man's  account,  and  not  on  my 
own,  that  I  should  refrain  from  eating  in  such  a  case,  for 
if  I  can  eat  with  genuine  thanksgiving  to  God,  why  should 
anyone  impute  sin  to  me  in  so  doing?  Let  us  do  all 
things,  including  eating  and  drinking,  in  such  a  way  as  to 
honor  God  in  the  doing  of  them.  Beware  of  creating 
moral  hindrances  for  anyone.  Adopt  my  principle  of  re- 
nouncing personal  advantages  and  rights,  and  let  your 
motto  be,  the  salvation  of  the  greatest  possible  number. 
Follow  this  rule  of  self-renunciation  which  I  have  adopted, 
for  I  derived  it  from  Christ  himself. 


ii8 


of  Paul  I  Corinthians  1 1  :  lo 


lo.  Proper  Conduct  in  the  Church  Assemblies  (ii  :  2-34) 

I  praise  you  for  the  deference  which  you  show  to  me 
and  to  my  teachings.  But  there  is  one  point  of  propri- 
ety on  which  I  wish  to  correct  your  practice.  God  has  The  women 
established  an  order  of  dependence.  Every  man  is  de- their  heads 
pendent  upon  Christ,  and  in  like  manner  is  woman,  in  [j^j^f  2-15). 
the  order  of  nature,  dependent  upon  man,  as  Christ  is 
dependent  upon  God.  Now  it  agrees  with  this  natural 
headship  of  man,  on  the  one  hand,  and  the  natural 
dependence  of  woman,  on  the  other,  that  in  a  public 
assembly  the  men  should  appear  with  unveiled,  and  the 
women  with  veiled,  heads.  If  the  man  wears  the  symbol 
of  dependence,  he  offends  against  the  order  of  nature,  and 
if  the  woman  prays  or  speaks  in  public  without  this  symbol, 
it  is  as  disgraceful  as  for  her  to  have  her  hair  cut  short. 
I  therefore  say  that  a  woman  might  just  as  well  have  her 
long  hair  cut  off  as  to  appear  thus  in  the  public  assembly 
without  the  veil.  Man  should  not  wear  the  badge  of 
dependence,  since  as  God's  first  creation,  according  to 
Genesis,  he  is  the  direct  reflection  of  God's  glory  ;  where- 
as woman,  as  an  indirect  and  mediate  creation  of  God,  has 
a  secondary  position  and  should  wear  the  mark  of  her 
dependence  upon  man.  For  man  was  not  made  from 
woman  and  for  woman,  but  woman  was  made  from  man 
and  for  man ;  therefore  ought  she  to  wear  the  veil,  the 
sign  of  man's  authority  over  her — the  more  so  since 
119 


I  Corinthians  ii  :  ii  The  Messages 

the  angels  are  looking  down  upon  your  assembly,  noting 
your  behavior.  But  there  is  also  a  sense  in  which  man 
and  woman  are  mutually  dependent.  For  as,  at  the  be- 
ginning, woman  was  created  from  man,  so  subsequently, 
man  is  born  of  woman,  and  both  alike  in  all  their  relations 
and  functions  are  dependent  upon  God.  I  leave  it  to 
your  own  sense  of  propriety  whether  it  is  seemly  for  a 
woman  to  pray  in  public  with  unveiled  head.  Does  not 
a  natural  sense  of  what  is  fitting  clearly  show  the  impro- 
priety of  a  man's  letting  his  hair  grow  long ;  and,  with 
equal  clearness,  the  propriety  that  woman  should  wear 
her  hair  long,  since  nature  has  thus  provided  her  with  a 
kind  of  natural  veil  ? 
At  the  love-      jvJqw  if  anyone  cares  more  for  his  own  personal  and 

feasts  there         ,^   ,.,,,,        ,  ,         ,  ,    , 

should  be  no  sclfish  Will  than  he  does  for  the  common  good,  let  me  say 
o?"xcess"     to  him  that  the  interests  of  the  churches  are  inconsistent 
(II :  16-22).  ^jj.j^  ^^y  gy^j^  habit  of  mind.     I  am  constrained  to  rebuke 
your  spirit  of  contention,  because  it  makes  your  meeting 
together  in  the  church  more  of  a  hindrance  than  a  help  to 
your  Christian  life.     For,  to  begin  with,  I  hear  that  your 
church  is  badly  divided,  and  I  must  think  that  the  report 
is  in  a  large  degree  true.     Such  factions  are  the  unavoid- 
able means  whereby  the  genuine  Christian  life  is  tested 
and  shown.     But  with  your  present  habits  it  is  impossible 
for  your  church  properly  to  celebrate  the  Lord's  supper. 
You  make  the  occasion  a  scene  of  contention  and  revelry, 
for,  instead  of  waiting  till  all  may  be  supplied,  each  one 
120 


of  Paul  I  Corinthians  1 1  :  34 

eats  and  drinks  what  he  has  brought,  and  the  result  is 
that  those  who  have  made  no  contribution  to  the  feast  re- 
ceive nothing,  while  others  drink  to  excess.     If  the  object 
is  simply  to  eat  and  drink,  why  do  you  not  do  so  at  home  ? 
Or,  have  you  no  reverence  for  the  assembly  and  no  con- 
sideration for  the  poor  who  are  thus  left  unsupplied  ?     I 
cannot  but  condemn  such  behavior.     How  incongruous  The  incon- 
it  is  will  be  evident  when  I  recall  to  you  the  origin  of  the  EJKon- 
Holy  Supper.      It  has  been  handed  down  to  me  from  ^^^-l^l^^^^ 
Christ  himself  how  on  the  solemn  night  of  his  betrayal 
he  took  bread  and  wine  and  instituted  this  sacred  rite, 
telling  his  disciples  that  it  was  a  memorial  of  him  and  a 
token  of  his  suffering  and  death  on  their  behalf,  and  that 
they  should  observe  it  as  such  till  his  advent.     Now  by 
such  shameful  conduct  as  I  have  described  you  profane 
Christ  and  his  saving  death.     Let  every  one  test  himself  The  observ- 
by  considering  whether  he  is  partaking  of  the  supper  with  ?kra°sacred 
a  fitting  sense  of  its  sacredness.     For  one's  participation  cant^a?"'^' 
in  it  is  self-condemned  if  he  partakes  of  the  feast  with  no  ^"  •  ^^~34) 
sense  of  the  saving  significance  of  Christ's  death.     The 
prevalent  sickness  among  you,  and  the  death  of  some  of 
your  number,  is  a  punishment  upon  such  irreverence.     If, 
in  this  matter,  we  exercised  self-judgment,  we  should  not 
incur  the  divine  judgment.     But  when  we  do  thus  incur 
sickness  or  suffering  for  our  sins,  it  is  the  Lord's  discipline 
whereby  he  is  seeking  to  lead  us  to  repentance  and  salva- 
tion.    The  conclusion  is  :  When  you  meet  to  observe  the 
121 


I  Corinthians  12:1  The  Messages 

Lord's  supper,  avoid  all  unseemly  greed  and  haste ;  wait 
till  others  can  be  served.  Do  not  make  the  sacred  feast 
a  mere  occasion  for  satisfying  hunger ;  to  do  so  is  a  wicked 
perversion  of  its  purpose.  As  to  other  matters  of  order, 
I  will  regulate  them  when  I  visit  you. 

1 1 .   The  Right  Use  of  Spiritual  Gifts  (i 2  :  i  to  14  :  40) 

The  primary  Now  with  rcspect  to  Spiritual  endowments  concerning 
gifts°^^'^  which  you  have  asked,  I  would  remind  you,  in  the  first 
(12 : 1.3)  place,  that,  as  converts  from  heathen  superstition,  you 
need  instruction  and  guidance.  The  very  first  thing  to 
be  understood  is  that  the  confession  of  Jesus  Christ  as  Lord 
is  the  key-note  of  all  inspired  speech.  The  primary  test 
of  the  Spirit's  inspiration  is :  Do  you  acknowledge  the 
Lordship  of  Christ } 
Their  unity  Another  poiut  to  be  noted  is  that  the  gifts  in  question, 
no  matter  how  various  they  may  be,  have  one  source.  It 
is  God  who  by  his  Spirit  bestows  them  all.  A  further 
test  to  be  applied  to  these  endowments  is  that  of  utility. 
Now  all  these  diverse  gifts  of  speech  and  of  action  have 
one  source — the  divine  Spirit,  who  apportions  them  to 
the  different  members  of  the  community. 
The  variety  The  Unity  of  those  who  possess  the  various  gifts  is 
analogous  to  the  unity  of  the  body ;  they  are  all  one  in 
Christ.  Their  baptism  into  Christ  signifies  their  unity  in 
him,  whatever  their  nationality  or  social  condition.     Ap- 

122 


(12:4-11) 


and  relative 

value  of  the 

gifts 

(12  :  12-31) 


of  Paul  I  Corinthians  13:1 

ply  the  analogy  of  the  body ;  no  member  can  refuse  to  be 
a  part  of  the  body,  because  it  is  not  some  other  member. 
What  kind  of  a  body  would  that  be  which  consisted  of 
only  one  part  or  member  ?  As  a  matter  of  fact,  God  has 
constituted  the  body  out  of  various  members,  each  with 
Its  special  function.  Otherwise,  there  would  be  no  real 
body  at  all,  but  now,  in  fact,  many  members  compose  the 
one  body.  That  being  so,  no  one  member  can  dispense 
with  any  other,  not  even  in  the  case  of  the  weaker  parts 
of  the  body  ;  for  these,  too,  are  necessary  to  the  complete- 
ness of  the  body :  nor  in  the  case  of  the  less  honored 
members,  upon  which,  however,  we  bestow  an  honor  pe- 
culiar to  themselves,  thereby  offsetting  the  special  honor 
which  nature  has  bestowed  upon  some  parts  of  the  body. 
Thus  God  has  given  unity  and  harmony  to  the  body  by 
assigning  to  each  part  its  own  place  and  use,  so  that  the 
good  of  one  is  the  good  of  all.  Now  apply  the  analogy  to 
the  church,  the  mystical  body  of  Christ.  Each  Christian 
is  a  member  of  Christ  and  has  his  own  function  to  ful- 
fil. There  are  the  various  offices  and  gifts,  greater  and 
lesser.  Estimate  them  according  to  their  relative  value 
and  usefulness,  and  I  will  now  tell  you  what  is  the  prin- 
ciple by  which  they  are  to  be  tested  and  measured ;  it  is 
love. 

If  love  does  not  inspire  and  direct  the  use  of  the  gift  of  ah  gifts  vai 
tongues,  its  expression,  however  ecstatic,  is  mere  mean-  SutTove'^^ 
ingless  and  valueless  sound.    The  ability  to  interpret  di- ^^3: 1-13)- 
123 


I  Corinthians  13:2  The  Messages 

vine  truth,  the  knowledge  of  divine  mysteries  in  their  en- 
tire number  and  compass,  the  most  heroic  trust  in  God's 
power,  would  have  no  value  without  love.  The  noblest 
gifts  of  generosity,  the  greatest  deeds  of  self-sacrifice,  are 
morally  worthless  if  love  is  not  their  motive.  Love  is 
patient  under  provocation,  is  not  jealous  of  others'  good 
fortune,  is  not  vainglorious  or  proud,  is  averse  to  unseemly 
contentions,  is  unselfish,  does  not  yield  to  anger  or  hate, 
nor  harbor  revenge  ;  glories  not  in  the  triumphs  of  wrong, 
but  in  the  triumphs  of  righteousness  ;  endures,  trusts,  ex- 
pects, and  perseveres  without  limit.  Love  is  an  imper- 
ishable virtue ;  the  gifts  of  prophecy,  of  tongues,  and  of 
knowledge  serve  a  temporary  purpose  and  shall  pass  away. 
For  these  gifts  are  all  partial,  and  the  partial  must  give 
place  to  the  perfect  principle,  the  sum  of  all  good-ness. 
Our  future  perfection  in  love  will  be  as  much  greater  than 
our  present  spiritual  endowments  and  attainments  as  the 
speech  and  thought  of  mature  manhood  are  superior  to 
those  of  childhood.  For  how  imperfect  is  our  present 
apprehension  of  divine  things!  Our  present  knowledge 
of  them  is  only  indirect  and  indistinct ;  but  in  the  future 
life  it  will  be  direct  and  immediate  ;  now  it  is  partial,  but 
then  shall  I  plainly  know  spiritual  things  with  a  knowl- 
edge like  that  of  God.  To  sum  the  matter  up  :  In  con- 
trast to  the  temporary  gifts,  there  are  three  enduring  virt- 
ues, faith,  hope,  and  love,  but  the  most  fundamental  and 
comprehensive  of  these  is  love. 

124 


of  Paul  I  Corinthians  14:  15 

Cultivate  love,  which  is  the  regulative  principle  of  all  The  gifts  of 
the  gifts,  yet  not  in  such  a  way  as  to  neglect  the  latter,  of  and^or^ 
which  prophecy  is  especially  useful.  Prophecy,  I  say,  is  compared 
preferable,  because  the  ecstatic  speaking  with  tongues  is  (h  :  1-19) 
unintelligible  and  does  not  edify  the  hearers.  The  prophetic 
exposition  of  truth,  on  the  contrary,  is  helpful  and  instruc- 
tive to  those  who  hear  it.  Prophecy,  as  compared  with 
tongues,  ministers  more  to  the  general  good  of  the  believ- 
ing community.  The  former  is,  therefore,  the  preferable 
gift,  because  it  is  more  useful,  unless  the  ecstatic  speaking 
be  interpreted.  What  would  be  the  profit  of  my  speaking 
to  you  in  ecstasy,  unless  I  accompany  such  speech  with 
some  clear  communication  of  truth  ?  To  do  so  would  be 
as  useless  as  it  would  be  to  make  confused  and  meaning- 
less sounds,  when  a  trumpet-call  to  battle  is  needed.  In 
like  manner  our  religious  utterance  will  be  to  no  purpose 
if  it  is  not  clear  and  intelligible.  Each  language  has,  no 
doubt,  a  meaning  of  its  own,  but  if  one  does  not  know  the 
language  which  is  spoken  to  him,  no  idea  is  conveyed. 
Let  the  practical  tests  of  utility  and  helpfulness  be  applied 
in  your  cultivation  of  all  spiritual  endowments.  Let  the 
speaker  in  tongues  seek  the  gift  of  interpretation,  for  in 
ecstatic  prayer  there  is  no  clear  idea  corresponding  to  the 
feeling  expressed.  I  will  therefore  so  engage  in  prayer 
and  praise  that  there  shall  be  not  merely  an  energy  of  de- 
vout feeling,  but  of  thought  as  well.  For  if  prayer  is  only 
fervent  and  excited  without  being  intelligible,  how  can 
125 


I  Corinthians  14  :  16  The  Messages 

one  who  is  unaccustomed  to  such  utterance  make  it  his 
own  ?  In  such  a  case  the  worship  is,  no  doubt,  sincere, 
but  it  is  unprofitable  to  the  hearers.  I  yield  to  none  in  my 
mastery  of  this  gift,  but  I  insist  that  the  fewest  words  of 
intelligible  speech  are  more  useful  in  the  public  assembly 
than  any  amount  of  mere  ecstatic  utterance. 

You  must  cultivate  the  power  of  distinguishing  the  useful 
from  the  useless  ;  it  is  only  with  respect  to  evil  that  you 
are  to  be  as  innocent  as  children.  As  the  prophet  warned 
Judah  of  an  invasion  by  the  Assyrians,  so  now  God  is 
warning  unbelievers  by  means  of  the  strange  language  of 
this  gift  of  tongues — a  gift  which  serves  to  point  out  un- 
believers and  to  evoke  expressions  of  their  contempt  for 
the  church,  whereas  prophecy  tends  to  evoke  faith  and  to 
call  out  its  expression.  In  illustration,  suppose  the  whole 
congregation  to  be  assembled  and  all  to  be  engaged  in 
ecstatic  speech.  Suppose  there  comes  in  a  person  who  is 
unfamiliar  with  such  an  exercise,  or  who  is  prejudiced 
against  your  religion.  What  will  be  the  effect  upon  him  } 
Will  not  his  opposition  and  contempt  be  strengthened 
and  expressed  ?  But,  on  the  contrary,  suppose  all  to  be 
occupied  in  prophesying.  How  different  the  impression 
and  effect !  The  truth  clearly  and  strikingly  uttered  finds 
his  heart,  discloses  his  need,  and  overpowers  his  unbelief, 
so  that  he  bows  in  penitence  and  confession. 

What,  then,  is  the  conclusion  to  be  drawn  from  the  fact 
that  the  gift  of  tongues  is  attended  with  all  these  disad- 
126 


of  Paul  I  Corinthians  14  :  35 

vantages?     It  is  that  each  should  exercise  his  peculiar  Utility  the 
gift  without  exaggeration  or  extravagance  and  with  a  view  of^plrit^uS^*         1 
to  edification.     Let  edification,  I  repeat,  be  the  test  of  all  pj^^?  ^g    . 
such  exercises.     On  any  given  occasion  let  there  not  be  ; 

more  than  two  or  three  speakers  in  tongues;  let  these  ■ 

speak,  not  at  once,  but  successively,  and  let  what  they  say 
be  explained  to  the  congregation.  If  no  interpreter  is  at 
hand,  let  the  ecstatic  speaking  be  a  silent  exercise  between  i 

the  speaker  and  God.     Let  the  same  rule  as  to  the  num- 
ber of  speakers  apply  to  the  prophets,  and  let  those  who  \ 
listen  judge  whether  what  is  said  proceeds  from  the  Spirit                          \ 
of  God  or  not.     If  while  one  prophet  is  speaking,  some 
truth  is  disclosed  to  another  who  is  sitting  and  listening, 
let  the  one  who  is  speaking  stop  and  let  the  other  speak.  ' 
For  by  thus  giving  way  to  one  another  all  the  prophets 
can  speak  in  turn,  so  that  all  the  members  of  the  church 
may  be  benefited  by  the  utterance   of  each.     And   the  ! 
truly  inspired  prophet  will  be  self-restrained  and  self-con-  \ 
trolled,  for  God's  inspiration  does  not  lead  to  disorder  and                      '    ' 
excess,  but  to  quietness  and  harmony.     This  principle  I 
everywhere  insist  upon. 

The  women  of  your  church  are  not  to  speak  in  the  pub-  Behavior  of  ^ 

lie  assembly,  but  to  be  under  the  law  of  dependence,  as  ^[le'^srembly         ; 
the  Old  Testament  requires.     They  are  not  even  to  ask  ^^'^  •  34-36)  ; 

questions  in  public  ;  if  they  wish  instruction,  let  each  ask  i 

her  own  husband  at  home,  for  it  is  grossly  improper  for  ! 

women  to  take  part  in  the  public  meetings  of  the  congre-  i 

127 


I  Corinthians  14  :  36  The  Messages 

gation.  Or,  as  against  these  instructions,  will  you  assume 
that  you  were  the  originators  and  sole  possessors  of 
Christianity  and  have  a  right  to  determine  its  demands  ? 
Importance  Once  more,  with  respect  to  the  use  of  the  spiritual  gifts 
striction  — let  cach  man  who  prides  himself  on  possessing  such  a 
t^he  "sToT  &'^'-  recognize  in  the  regulations  which  I  have  given  con- 
the  gifts       cerning  them  a  divine  commandment.      But  if  anyone 

(14:  37.  38)    -  "=*      .  J       •       ,  -ir    11       •  •  • 

from  vanity  and  rivalry  wilfully  ignores   my  instruction, 

let  him  know  that  God  ignores  him. 
Two  final         My  conclusion  is  :  The  gift  of  tongues  need  not  be  dis- 
(^7:  39,  40)  used,  but  the  gift  of  prophecy  is  more  helpful ;  but,  in 

any  case,  the  rule  is  :  A  seemly  and  orderly  use  of  all 

gifts. 

12.    The  Proofs  and  Meaning  of  the  Resurrection  (i  5) 

The  grounds      Let  me  remind  you  of  the  nature  and  basis  of  the  gospel 
Chrfst'^s^ '"    which  I  taught  you  and  on  which — if  it  is  a  valid  gospel — 
fr^Tif)""  y^"""  salvation  is  based.     Chief  among  the  facts  which  I 
derived  from  the  tradition  of  Christ's  deeds  were  these  : 
his  death  on  behalf  of  our  sins  in  fulfilment  of  prophecy  j 
his  burial ;  his  resurrection  on  the  third  day  in  agreement 
with  Scripture  ;  his  manifestation  of  himself  to  various 
disciples,  some  of  whom  have  died,  but  the  majority  of 
whom  are  still  living ;  then,  his  appearance  to  various 
apostles,  and,  finally,  his  appearance  on  the  road  to  Da- 
mascus to  me,  who  am  utterly  unworthy  of  such  a  favor 
from  heaven.    For  when  I  think  of  my  persecution  of  the 
128 


of  Paul  I  Corinthians  15  :  17 

church  I  feel  unworthy  the  name  of  an  apostle  of  Christ. 
Yet,  through  the  favor  of  God,  I  am  such,  and  by  his 
divine  aid  I  have  been  able  to  prove  myself  such,  and  to 
outdo  in  toil  and  suffering  all  the  other  apostles ;  yet  I 
take  no  personal  credit  for  this,  for  it  was  God  who  girded 
me  for  my  work.  But  no  matter  who  did  the  work  of 
setting  the  gospel  on  its  way,  the  substance  of  that  gospel, 
as  I  preached  it  to  you  and  as  you  received  it,  consists  in 
the  facts  which  I  have  just  stated. 

Now,  assuming  the  truth  of  the  cardinal  point  in  my  Christ's 
preaching— namely,  that  Christ  rose  from  the  dead — how  p^chTdesT 
can  some  of  your  number  say  that  there  is  no  such  thing  ^^^^^}  ^^' 
as  resurrection  of  the  dead  ?     Look  at  the  consequences  resurrection 
of  such  a  denial.     If  resurrection  in  general  is  to  be  thus  ^^  *  "'' 
denied,  the  resurrection  of  Christ  (which  you  have  be- 
lieved as  an  essential  fact  of  the  gospel)  would  have  to  be 
denied  also ;  and  if  that  is  denied,  our  teaching  would 
have  to  be  regarded  as  false,  and  your  faith  (which  was 
built  upon  this  alleged  fact)  would  be  undermined.     A 
further  consequence  would  follow  :  such  a  sweeping  de- 
nial would  challenge  the  truth  of  our  testimony  to  the  fact 
of  Christ's  resurrection.   We  asserted  his  resurrection  as 
a  fact ;  if  the  current  denial  of  resurrection  is  warranted, 
our  assertion  is  false.     For  if  there  is,  in  general,  no  such 
thing  as  resurrection,  then,  of  course,  there  could  be  no 
specific  instance  of  it,  such  as  the  resurrection  of  Christ ; 
and  if  this  alleged  event  on  which  you  based  your  hope 
129 


I  Corinthians  15  :  i8  TJie  Messages 

of  salvation  did  not  occur,  then  your  confidence  was 
groundless,  and  you  have  not  been  saved  at  all.  A  further 
consequence  would  follow  such  a  denial :  our  fellow- 
Christians  who  have  died  have  not  been  saved.  If  in  our 
present  life  we  have  only  a  hope  which  is  doomed  to  dis- 
appointment, how  dreary  a  prospect  should  we  have  in 
view  of  all  our  labors  and  sufferings  ! 
Christ's  But  how  contrary  to  fact  are  all  such  doubts  !    Christ 

thl^J^Smy  ^^^  ^^^^  ixovsx  the  dead,  and  his  resurrection  is  the  pledge 
of  the  resur-  of   the   rcsurrcction   of  his   people.     For  as  Adam,  the 

rectionofhis  ,     ,         ,       ,     ,  ,  ,  ,      . 

followers  natural  head  of  the  race,  mtroduced  sm  and  its  conse- 
•  20-2  quence,  death,  so  has  Christ,  the  spiritual  head  of  hu- 
manity, guaranteed  the  victory  of  life.  In  achieving  this 
victory  this  is  the  divinely  arranged  order  :  First,  Christ's 
resurrection,  the  type  and  pledge  of  resurrection  ;  then  the 
resurrection  of  his  followers  at  his  advent ;  then  the  con- 
summation of  the  age,  when  he  shall  surrender  his  medi- 
atorial rule  to  God,  having  put  in  subjection  all  hostile 
powers.  For,  as  the  Scripture  intimates,  he  will  subdue 
all  foes,  the  last  of  which  is  death.  But,  of  course,  this 
subjection  of  all  things  to  Christ  does  not  include  God 
himself ;  on  the  contrary,  God  remains  supreme,  and  even 
Christ  shall  voluntarily  subject  himself  to  God,  that  he 
may  be  the  power  which  rules  supreme  in  the  perfected 
Messianic  kingdom. 

If  we  could  not  cherish  such  a  hope  of  future  blessed- 
ness, there  would  be  no  meaning  or  comfort  in  vicarious 
130 


of  Paul  I  Corinthians  15  :  37 

baptism  on  behalf  of  the  dead.     If  the  dead  are  not  to  The  futility 

,.  .      .  .       ,  .,..,,.  1    of  Christian 

hve,  It  IS  meaningless  to  receive  baptism  m  their  stead,  faith  with- 
If  the  dead  rise  not,  what  folly  it  is  for  us  Christian  ""^^  reiu/rec- 
workers  to  go  on  exposing  ourselves  to  dangers  and  to  Jion 
death  !  For  such  is  my  life.  I  solemnly  assert  that,  as 
truly  as  I  boast  over  you  as  my  converts,  I  am  every 
day  at  the  point  of  death  from  peril  and  hardship.  If 
with  no  good  hope  of  reward  in  the  future  life  I  con- 
tended with  strong  and  cruel  enemies  at  Ephesus,  of  what 
use  was  my  effort  ?  On  this  supposition  the  natural  con- 
clusion would  be  :  Let  us  freely  enjoy  the  present  life, 
for  there  is  nothing  beyond  it.  But  I  warn  you  against 
the  immoral  conclusion  which  is  likely  to  follow  the  de- 
nial of  resurrection ;  association  with  such  deniers  will 
lead  to  the  adoption  of  their  evil  principles.  Arouse  your- 
selves from  the  stupor  caused  by  this  denial ;  refuse  to 
yield  to  those  who  defend  it ;  their  pretended  knowledge  is 
but  ignorance  of  God  ;  I  speak  thus  to  shame  you  for  having 
allowed  yourselves  to  be  influenced  by  such  persons. 

But  someone  will  raise  the  objection  :     How  can  resur-  An  argu- 
rection  be  conceived  ?     With  what  sort  of  a  body  do  men  ™surrecdon* 
come  forth  from  the  realm  of  the  dead  ?     A  thoughtless  ^^^Jf "^  ^'■°'" 
objection  !     In  the  reproduction  of  grain  death  is  neces-  (15 :  35-44) 
sary  to  the  fuller  life  which  issues  from  the  seed  sown ; 
and,  moreover,  the  product  which  issues  from  the  seed  is 
something  new  and  something  greater  than  the  seed  it- 
self.    God,  in  the  mysterious  processes  of  nature,  clothes 

131 


I  Corinthians  1 5  :  38  The  Messages 

the  life  of  various  seeds  in  new  forms  which  are  appro- 
priate to  their  various  natures.  Another  analogy  carries 
us  a  step  farther.  In  nature  we  observe  a  great  variety  of 
bodies  adapted  to  the  elements — earth,  sea,  air — in  which 
various  creatures  are  to  live.  In  like  manner,  as  between 
heaven  and  earth  there  is  a  difference  in  the  bodies  of 
their  inhabitants  as  respects  dignity  and  beauty ;  likewise 
among  the  heavenly  bodies,  sun,  moon,  and  stars,  there  is 
wide  difference  in  brilliancy.  There  is  an  equal  difference 
between  the  resurrection  body  and  that  which  dies  and  is 
buried ;  the  latter  is  subject  to  the  law  of  corruption,  de- 
cay, and  death,  sharing  the  fate  of  nature,  while  the  for- 
mer is  free  from  this  law  and  belongs  to  a  higher  order. 
An  argu-  As  the  present  body  is  adapted  to  this  perishable  order  of 
Se"orderof  nature  in  which  we  now  live,  so  the  future  body  shall  be 
s^Hmii''"'^  adapted  to  the  life  of  the  world  of  the  Spirit.  Hence 
(15 :  45-49)  Adam,  the  head  of  natural  humanity,  may  be  described  as 
partaking  in  nature's  decay  and  corruption ;  while  Christ, 
the  head  of  spiritual  humanity,  may  be  described  as  a 
Spirit  who  brings  our  life  to  perfection  in  the  world  to 
come.  But  the  processes  of  nature  come  first,  those  of  the 
spiritual  world  last,  in  order  of  time.  The  head  of  natural 
humanity  belongs  to  the  changing  and  perishing  order ; 
the  head  of  spiritual  humanity  to  the  higher  and  heavenly 
sphere ;  and,  accordingly,  man  on  his  natural  side  shares 
in  the  changing  and  perishing  order  of  nature,  while 
through  union  with  Christ  he  shares  in  the  heavenly  order. 
132 


of  Paul  1  Corinthians  i6  :4 

As,  therefore,  we  share  the  fate  of  nature  in  this  world,  so 
we  shall  attain  the  likeness  of  the  glorified  Christ  in  the 
world  to  come. 

But  we  may  be  certain  that  our  present  corruptible  The  perfec 
bodies  cannot  partake  of  the  life  of  that  heavenly  world,  future  life 
A  marvellous  transformation  will  be  accomplished  at  ^'5  =  50-58) 
Christ's  coming.  That  transformation  will  affect  living 
and  dead  alike.  Suddenly  the  Lord  will  come  and  raise 
the  dead  and  transform  us  all,  whether  living  or  dead,  into 
his  own  likeness.  For  our  natures  must  be  purged  of  all 
corruptible  elements.  And  when  this  transformation  shall 
be  accomplished,  then  the  triumph  of  life  over  death  will 
be  complete,  and  the  soul  can  celebrate  its  final  victory. 
It  is  sin  which  imparts  bitterness  to  death,  and  it  is  the  law 
which  intensifies  the  power  of  sin,  but  we  praise  God  that 
through  Christ  he  delivers  us  from  both  these  hostile 
powers.  And  now  since  we  obtain  this  deliverance  only 
through  Christ,  let  us  be  obedient,  faithful,  and  true  to 
him,  and  we  shall  not  fail  of  our  heavenly  reward. 

13.    The  Collection  for  the  Jerusalem  Church  and 
Personal  References  (16) 

Be  diligent  in  laying  aside  your  alms  on  each  Lord's  The  contri- 
day  for  your  needy  fellow-Christians  at  Jerusalem,  so  that  Jhe'need°y 
your  contributions  may  be  ready  when  I  next  visit  you.  y^^^^^^^j^^^* 
Then  your  gifts  may  be  sent  by  such  delegates  as  you  may  (16  : 1-9) 
appoint,  and,  if  occasion  serve,  we  may  go  together.     I 


I  Corinthians  i6  :   5-24 

am  coming  to  you  by  way  of  Macedonia,  and  expect  to 

remain  some  time,  perhaps  all  winter,  and  then  to  move 

on,  for  I  do  not  want  to  pay  you  a  mere  passing  visit ; 

but  I  hope  to  stay  till  Pentecost  here  at  Ephesus,  where  I 

am  meeting  at  once  with  great  opportunities   and  with 

great  opposition. 

Possible  If   Timothy  visits  you,  give  him  no  cause  of  anxiety 

TfJwthy'"    a"d  receive  him  with  respect,  and  send  him  back  to  me 

?i"6^-  t£i2r  ^^^^  ^^^  bearers  of  this  letter.     Apollos  was  not  disposed 

to  visit  you  at  present,  but  hopes  to  do  so  later. 
Exhorta-  Be  ready  for  the  Lord's  coming,  faithful,  courageous, 

salutations  ^^^  manly  in  your  religious  life,  banishing  the  spirit  of 
(i6 :  13-24)  faction  by  the  spirit  of  love.  Accept  the  leadership  of 
those  faithful  laborers  who  in  coming  to  me  supplied  the 
lack  of  your  presence.  All  the  Christians  here  send  sal- 
utations. I  add  my  greeting  in  my  own  handwriting.  If 
professing  Christians  among  you  continue  by  jealousy 
and  strife  to  deny  their  love  to  Christ,  their  end  must 
be  destruction.  Our  Lord  is  coming  to  judgment.  The 
grace  of  Christ  and  my  love  be  with  you. 


134 


THE  SECOND   EPISTLE  TO   THE 
CORINTHIANS 


THE   SECOND   EPISTLE   TO   THE 
CORINTHIANS 


HOW    THE    EPISTLE    CAME    TO    BE    WRITTEN 

The  principal  circumstances  which  called  forth  this  epis- 
tle were  as  follows :  Titus  had  been  sent  by  the  apostle  to 
Corinth  to  learn  the  condition  of  the  church  there  (2  Cor. 
7  :  6).  Had  the  spirit  of  faction  subsided  or  increased  ? 
Had  the  offender,  spoken  of  in  the  First  Epistle  (5),  been 
disciplined  ?  Was  personal  hostility  to  himself  on  the 
wane  or  on  the  increase  ?  Such  were  some  of  the  ques- 
tions which  v^^ere  agitating  the  apostle's  mind.  Meantime, 
he  was  driven  from  Ephesus  by  the  tumult  raised  by  the 
craft  of  shrinemakers  (Acts  19  :  23  ff.)  ;  he  appears  to 
have  been  in  impaired  health  at  the  time ;  and,  to  add  to 
his  sufferings,  when  he  arrived  at  Troas,  where  he  expected 
to  meet  Titus  and  to  hear  from  Corinth,  his  hopes  were 
disappointed  (2  Cor.  2  :  12,  13). 

But  the  apostle  pressed  on  into  Macedonia,  where  he 
met  Titus  with  news  of  the  Corinthian  Church.     His  re- 
port was,  in  the  main,  encouraging.     The  fornicator  had 
137 


2  Corinthians  The  Messages 

been  excommunicated,  and,  what  was  still  better,  had  re- 
pented, so  that  Paul  could  now  recommend  his  restoration. 
The  church  as  a  whole  was  loyal  to  the  apostle  and  to  his 
teaching.  A  minority,  however,  was  still  making  trouble. 
The  factious  spirit  still  remained.  On  the  part  of  some, 
hostility  to  him  had  increased. 

The  report  of  Titus  thus  gave  rise  to  mingled  joy  and 
grief.  The  epistle  reflects  both  these  feelings.  The 
earlier  chapters  are  predominantly  cheerful  and  commen- 
datory, the  later  mainly  sorrowful  and  severe.  In  the 
light  of  these  facts  the  aim  of  the  letter  may  be  described 
as  threefold:  (i)  to  encourage  and  instruct  the  church 
(1-7) ;  (2)  to  induce  the  Corinthians  to  make  a  col- 
lection for  the  poor  Judean  churches  (8,  9),  and  (3)  to  de- 
fend the  writer's  apostolic  authority  against  the  calumnies 
of  his  enemies  (10-13). 


II 

THE   CHARACTER    AND    VALUE    OF   THE   EPISTLE 

The  epistle  is  less  orderly  in  its  structure  than  most  of 
Paul's  letters.  It  bears  the  traces  of  the  tumult  of  pas- 
sion out  of  which  it  sprang.  The  thoughts  flow,  as  it 
were,  red  hot  from  the  furnace  of  the  apostle's  feeling 
and  are  accordingly  characterized  by  intense  heat  and  by 
a  somewhat  rough  and  jagged  form.  In  the  mingling  of 
138 


of  Paul  2  Corinthians 

joy  and  grief,  of  praise  and  indignation,  of  tender  feeling 
and  bitter  irony,  this  epistle  is  unequalled  among  the 
writings  of  Paul.  It  should  be  added  that  in  the  "  tem- 
pest, torrent,  and  whirlwind  of  his  passion  "  the  apostle 
has  often  passed  abruptly  from  one  point  to  another,  has 
disregarded,  in  an  unusual  degree,  grammatical  regularity 
and  precision,  and  has  accordingly  furnished  his  readers 
with  some  of  the  most  obscure  and  difficult  passages  to 
be  found  in  all  his  writings. 

Despite  the  obscurity  of  the  epistle,  it  throws  important 
light  upon  the  personality  of  the  apostle.  It  presents  him 
in  the  character  of  a  defender  of  his  own  personal  honor 
and  official  authority.  Though  reluctant  to  speak  so 
much  of  himself  as  he  feels  compelled  to  do,  he  speaks  in 
his  own  defence  with  impressive  dignity  and  courage. 
No  epistle  more  clearly  reflects  Paul's  sense  of  personal 
honor  and  his  consciousness  of  a  divinely  given  mission 
in  the  founding  of  the  church. 


Ill 


THE    RELATION    OF    THIS   EPISTLE    TO    FIRST 
CORINTHIANS 

No  one  can  read  the  two  epistles  to  the  Corinthians  to- 
gether without  seeing  that  they  contemplate  and  reflect 

139 


2  Corinthians  The  Messages 

essentially  the  same  conditions.  The  allusions  to  moral 
faults  and  Judaizing  tendencies  in  the  Corinthian  church, 
and  the  references  to  specific  topics  which  are  treated  in 
the  earlier  letter  show  that  they  were  not  far  separated  in 
point  of  time.  We  learn  from  several  references  in  the 
second  letter  (i  :  15,  i6;  2  :  12,  13  ;  8  :  i  ;  9  :  2)  that  it 
was  written  in  Macedonia.  In  it  the  apostle  also  alludes 
to  the  persecutions  which  he  had  recently  experienced  in 
Asia  (i  :  8).  Thus  the  letter  falls  within  the  sojourn  of 
Paul  in  Macedonia  (Acts  20  :  i  ff.)  after  his  long  residence 
in  Ephesus  and,  very  probably,  within  the  same  year  as 
I  Corinthians,  A.D.  57. 

But,  despite  this  close  relation  of  the  two  epistles,  they 
are,  in  many  respects,  quite  unlike.  The  Second  Epistle 
is  far  more  special,  personal,  and  apologetic  than  the  first. 
In  tone  it  is  much  more  severe.  It  makes  more  use  of 
satire  and  irony.  In  2  Corinthians  the  various  moods  of 
the  apostle  so  intermingle  and  play  into  one  another  that 
one  is  often  at  a  loss  to  know  in  just  what  sense  some  of 
his  words  are  intended  to  be  taken.  It  is  largely  due  to 
this  mingling  of  tenderness  and  severity,  of  seriousness 
and  satire,  that  the  epistle  is  so  obscure.  But  if,  on  the 
one  hand,  some  passages  almost  defy  clear  explanation 
{e.g.,  10  :  13-16;  II  :  12),  there  are  others  which  are  justly 
regarded  as  among  the  brightest  gems  of  biblical  litera- 
ture {e.g.,  3  :  i-ii  ;  4  :  7-15;  5  :  i-io;  11  :  21-28). 


140 


of  Paul  2  Corinthians  1:12 

IV 

THE    SECOND    MESSAGE    TO    THE    CORINTHIANS 

I.  Salutation  and  Thanksgiving  (i  :  i-ii) 

1,  Paul,  a  divinely  appointed  messenger  of  Christ,  and  Salutation 
Timothy,  my  fellow-worker,  salute  you  Corinthians,  and  ^ "  ^'  ^ 
all  the  Achaian  Christians,  with  wishes  of   mercy  and 
peace. 

We  render  praise  to  God,  the  Father  of  Christ  and  the  Thanksgiv- 
Source  of  all  spiritual  consolation  and  grace,  by  whom  we  chris°tLn 
are  strengthened  in  our  sufferings  and  enabled  to  strengthen  f^^vi!) 
and  encourage  others.     For  as  we  are  one  with  Christ  in 
suffering,  so,  through  Christ,  are  we  one  with  you  in  com- 
fort.    But  whether  we  experience  pain  or  consolation,  it 
is  for  your  spiritual  good  ;  and  we  know  that  if  you  must 
suffer  as  we   do,  you   may  also  share  the  consolation 
which  is  ours.     For  you  know  how  we  did  suffer,  almost 
beyond   the   power  of   endurance,    in   Asia,  so   that  we 
seemed  doomed  to  death.     This  experience  taught  us  our 
dependence  for  life  upon  God,  the  Giver  of  life,  by  whose 
power,  in  answer  to  your  prayers,  we  were  delivered  from 
death,  and  for  whose  mercy  we  all  render  praise  to  him. 

2.  Paul's  Confidence  in  the  Church  (i  :  12  to  2  :  11) 

We  are  conscious  of  an  earnest  and  pure  purpose  in 
our  preaching  and  teaching,  and  especially  so  in  our 
141 


2  Corinthians  i  :  ii  The  Messages 

The  work  on  your  behalf.     Our  letters  are  to  be  understood 

cSty^and "'  in  their  plain  and  obvious  meaning,  and  I  hope  that  we 
constancy  of  ^^^jj  have,  more  and  more,  a  mutual  understanding  and 
(1 :  12-22)     sympathy,  which  shall  be  perfected  at  the  Lord's  coming. 
It  was  in  this  hope  that  I  formerly  planned  to  make  you 
two  visits,  one  on  my  way  to  Macedonia,  and  one  on  my 
return  from  it,  and  then  to  go  on  to  Judea.     Now  that 
you  find  me  writing  to  you  from  Macedonia,  you  may, 
perhaps,  consider  me  changeable  and  my  promises  unre- 
liable.    But  I  solemnly  assure  you  that  I  am  guilty  of  no 
such  capricious  vacillation.     Christ,  who  was  the  subject 
of  our  preaching,  is  the  absolutely  true  and  trustworthy 
One ;  he  spoke  with  a  divine  authority  and  certitude,  and 
he  it  is  who  saved  us  and  made  us  his  representatives. 
How  contrary,  then,  to  Christ  and  his  gospel  would  be 
the  weak  and   fickle   conduct  which   is   falsely  imputed 
to  us ! 
His  reluct.        But  I  asscrt  before  God,  as  my  soul  shall  answer  for  it, 
the  aJtUudk  that  I  changed  my  plan  of  visiting  you  so  as  to  avoid  the 
l'he^rel'i"°'^    neccssity  of  severely  censuring  you.     In  so  speaking  I  do 
cause  of  his  ^ot  mean  to  assume  the  control  over  your  religious  life, 

delay  in  vis-  ...  i  •  i 

iting  the       but  only  the  right  to  act  toward  you  in  such  a  way  as  to 

(I'??]' to       promote  your  true  happiness  and  well-being;  for  your 

**^^  faith  is  steadfast.     I  wish  to  cause  you  happiness,  not 

sorrow;  therefore  I  decided  not  to  visit  you  at  a  time 

when  the  only  result  of  my  so  doing  would  be  painful  to 

us  both.     For  if  I  were  to  come  and  rebuke  you,  thus 

142 


of  Paul  2  Corinthians  2  :  9 

causing  you  pain,  you,  who  should  welcome  mc  with  joy, 
would  only  receive  me  with  the  grieved  and  wounded 
feelings  which  I  had  myself  caused.  I  accordingly  wrote 
the  rebukes  contained  in  my  former  letter,  in  order  that 
by  repentance  and  reformation  you  might  be  enabled  to 
give  me  joy  instead  of  grief  at  my  coming,  knowing,  as  I 
do,  that  you  will  find  your  own  happiness  in  mine.  The 
severity  of  that  letter  cost  me  bitter  suffering ;  but  I  wrote 
as  I  did,  not  for  the  sake  of  wounding  you,  but  that  you 
might  see  the  abundance  of  my  love  in  my  anxious  desire 
for  your  spiritual  good. 

Now  as  respects  the  offender  who  was  the  chief  occa-  The  forgive- 
sion  of  all  this  pain,  it  was  not  myself  so  much  as  a  portion  "o^atkSf  ^  ^' 
of  your  church  that  he  injured — a  portion  of  the  church,  I  fellowship  of 

the  incestu- 

say,  for  I  do  not  hold  the  whole  congregation  responsible  ous  man  a 
for  sympathy  with  him.     Since  this  offender  has  been  to"hif  dfs*?:?-^ 
adequately  punished  by  the  sentence  of  the  majority,  the  fK"*  ^^  *  ^' 
course  to  be  pursued  now  is  not  that  of  inflicting  further 
penalty,  but  that  of  forgiveness  and  consolation,  so  that 
he  be  not  driven  to  despair.     Give  him  full  proof  of  your 
Christian  sympathy  and  pity,  for  the  punishment  which, 
by  my  direction,  you  inflicted  upon  him  has  amply  shown 
your  readiness  to  obey  my  instructions.     In  the  matter  of 
forgiving  offences  I  am  sure  that  we  are  in  entire  sym- 
pathy ;  if  you  are  willing  to  pardon  this  man,  I  also  am 
willing,  and,  in  turn,  I  suppose  that,  in  any  case  of  my 
pardoning,  your  forgiveness  would  follow  mine.     In  all 
143 


2  Corinthians  2  :  10  The  Messages 

cases  of  my  forgiving  such  offences  I  do  it  in  the  interest 
of  the  church  and  with  the  remembrance  that  Christ  is 
the  witness  of  my  behavior ;  thus  do  I  forgive  and  seek 
to  restore  the  wrong-doer,  lest  Satan  may  obtain  control 
over  him,  for  we  know  very  well  his  eagerness  to  exercise 
such  power. 

3.   The  Apostle^ s  Efforts  on  behalf  of  the  Church  (2:12 
to  5  :  10) 

The  solemn  When  in  my  missionary  journey  I  reached  Troas  and 
hy^oM^he'^'  found  there  great  opportunities  for  Christian  work,  I  was 
PJ^^J^her  gQ  distressed,  because  I  did  not  find  Titus  there  with  news 
from  you,  that  I  at  once  crossed  over  to  Macedonia.  But 
I  give  thanks  to  God,  who  leads  me  on  in  triumph  over 
Christ's  foes,  and  by  me  spreads  far  and  wide  the  knowl- 
edge of  himself,  like  a  cloud  of  fragrant  incense.  For  my 
preaching,  like  an  odor  of  incense,  proclaims  victory  and 
salvation  to  those  who  accept  the  gospel,  while  it  pro- 
claims defeat  and  condemnation  to  those  who  refuse  it. 
Who  is  qualified  for  so  responsible  a  work  ?  I  can  at 
least  say  this,  that,  unlike  most  of  my  adversaries,  I  do 
not  make  my  ministry  a  source  of  personal  profit,  but 
preach  the  gospel  of  Christ  with  a  pure  purpose  and  un- 
der a  sense  of  my  accountability  to  God. 

I  suppose  you  sec  in  these  statements  a  fresh  example 
of  that  self-commendation  which  my  adversaries  ascribe 
to  me.     Do  I  need,  like  them,  to  avail  myself  of  commen- 
144 


of  Paul  2  Corinthians  3  :  8 

datory  letters  ?     No.     You  Corinthian  Christians  are  my  Paul's  best 
letter  of  recommendation  ;  the  story  of  your  conversion  a?a  ""reacher 
and  growth  is  inscribed  on  my  heart,  and,  wherever  I  2:0,  ^'^^  Corin- 

,  ,  •  ,       ,  thian  church 

that  story  is  read,  and  constitutes  the  best  commendation  itself 
of  my  work.     Your  Christian  life  is  like  a  letter  written  by  ^^  '  '"^^ 
Christ,  using  us  as  his  amanuenses,  and  written,  not  with 
perishable  ink,  but  with  the  Spirit  of  the  Eternal — writ- 
ten, not  as  the  law  was,  by  the  finger  of  God  on  stone 
tablets,  but  by  the  living  power  of  God  on  human  hearts. 
It  is  this  divine  attestation  of  my  ministry  which  guaran- 
tees the  success  of  my  apostolic  labors,  not  because  I  am 
in  myself  adequate  for  such  a  work,  but  because   God 
gives   me    the    needful  wisdom   and    strength.     He   has  His  gospel 
equipped  me  for  my  work  as  a  preacher  of  the  gospel  of  HbiifyTn'^ 
life,  which,  unlike  the  old  covenant,  is  not  a  legal  sys-  inspiring 
tem,  but  a  spiritual  power ;  for  the  law  can   only  pro-  (3 :  6-11) 
nounce  the  sentence   of  death  for  sin,  while  the   Spirit 
delivers  man   from  its  power   by  bestowing  life.     How 
completely  does  the  gospel  surpass  the  law  !     For  if  the 
law,  with  its  threats  of  penalty  for  sin,  its  external  rules 
and  commandments,  was  ushered  in  by  such  splendors  on 
Sinai  that  the  face  of  Moses,  when  he  descended  from  the 
mount,  was  still  so  radiant  with  the  divine  glory  that  the 
people  could  not  look  upon  it  (although  it  was  but  a  tran- 
sient glory),  how  much  more  glorious  is  the  gospel  of 
liberty  and  life.     For  if  the  dispensation  which  could  only 
pronounce  doom  upon  sin  was  glorious,  how  much  more 
145 


2  Corinthians  3  :  9  The  Messages 

so  is  the  gospel  which  bestows  forgiveness  and  freedom 
from  sin.     For  glorious  as  the  law  was,  its  glory  pales 
before  the  surpassing  splendor  of  the  gospel.     For  if  that 
which  was  transient  was  glorious,  how  much  more  glori- 
ous is  that  which  endures  forever. 
The  old  and      Inspired  by  the  hope  of   success  which  the  nature  of 
covJ'na'l^ts     ^hc  gospcl  Warrants,  I  speak  without  reserve  or  disguise. 
compared      J  j^^^g  j^q  occasiou  to  dissemblc  or  to  conceal  anything 

(3  :  i2-i8^  ^ 

(as  my  Judaizing  opponents  do),  as  Moses  veiled  his  face 
so  that  the  people  might  not  see  the  fading  glory.  The 
people  were  blind  to  the  temporary  character  of  the  legal 
system,  and  even  to  this  day  are  they  unable  to  perceive 
that  the  old  covenant  has  been  done  away  in  Christ.  The 
Jews  and  Judaizers  are  still  unable  to  receive  the  truth 
that  the  law  has  come  to  an  end.  But  when  they  shall 
truly  receive  Christ,  their  eyes  will  be  opened  to  this  truth. 
Now  Christ  is  the  life-giving  Spirit  that  makes  free,  and 
those  who  receive  him  are  delivered  from  slavery  to  sin 
and  to  the  law.  And  as  we  Christians  thus  attentively 
look  with  unclouded  vision  upon  the  reflection  of  the 
divine  glory  which  is  revealed  in  the  gospel  of  Christ,  we 
are  changed  more  and  more  into  the  likeness  of  the  per- 
fect ideal  upon  which  we  look,  through  the  operation 
upon  us  of  the  transforming  power  of  Christ,  the  Giver  of 
spiritual  life. 

Since   now,   in   accordance  with   the   mercy  bestowed 
upon  me,  I  have  been  intrusted  with  this  life-giving  gos- 
146 


of  Paul  2  Corinthians  4  1  6 

pel,  I  proclaim  it  with  boldness  and  courage.  I  have  The  apos- 
pursued  no  course  which  can  justly  bring  upon  me  the  ing\tm!ght- 
charge  of  shamefulness,  of  cunning,  or  of  adulterating  the  gf^^fe^  ^"'^ 
gospel ;  on  the  contrary,  I  have  avoided  all  arts  and  in-  (4 :  1-6) 
trigues  (such  as  others  have  adopted),  and,  knowing  that 
God  is  the  judge  of  my  work,  have  sought  access  to  the 
hearts  of  men  only  by  bringing  to  them  the  truthful 
message  of  God's  word.  For  if  the  meaning  of  the 
gospel  which  1  preach  is  hidden,  as  by  a  veil,  from  any 
minds,  it  is  so  only  in  the  case  of  those  who  are  persist- 
ing in  an  evil  life  and  whose  minds  are  so  blinded  by 
Satan  that  they  cannot  see  the  light  of  the  glad  tidings  of 
Christ,  the  embodiment  of  all  divine  perfection.  Criti- 
cisms of  us  and  of  our  work  are  of  small  moment.  Our 
preaching  consists  in  the  proclamation  that  Christ  is 
Lord  and  not  in  defences  of  ourselves  ;  so  far  as  we  pro- 
claim anything  about  ourselves  it  is  only  this,  that  we  are 
set  to  do  the  will  of  Christ  in  seeking  your  salvation.  Our 
message  is  from  God.  As  at  creation  he  called  light  into 
being,  so  has  he  caused  his  spiritual  light,  the  knowledge 
of  his  saving  grace  through  Christ,  to  spring  up  in  our 
hearts,  not  that  we  might  keep  and  enjoy  it  for  ourselves, 
but  that  we  might  convey  to  others  this  knowledge  of 
God,  this  heavenly  light  which  shines  with  undimmed 
splendor  in  the  countenance  of  the  Lord. 

But  my  work  of  spreading  the  glorious  gospel  is  limited 
and  hindered  by  a  frail  body,  so  that  it  should  be  all  the 

147 


2  Corinthians  4  :  7  The  Messages 

The  more  evident  that  it  is  God's  power  and  not  mine  which 

hmdJa^nces    explains  my  success.     I  am  subject  to  every  kind  of  hin* 

fngilnh'ir    drance  and  discouragement;  I  am,  as  it  were,  repeating 

work  the  death  of  Christ  in  my  own  experience,  in  order  that 

I  may  also  repeat  his  glorious  victory  over  the  sufferings 

and  perils  of  death.     And  thus  in  undergoing  such  labors 

and  hardships,  I  am  all  the  while  exposed  to  death,  while 

the  deliverance  that  Jesus  gives  me  constantly  contributes 

to  your  spiritual  benefit.     But,  despite  my  weakness  and 

suffering,  I  am  sustained  by  faith  in  the  unseen  Saviour ; 

my  work  proceeds  in  the  confidence  that  we  all  together 

shall  share  in  the  glorified  life  of  Christ  in  heaven.     All 

my  sufferings  I  have  cheerfully  endured,  in  order  that  I 

might   increase   your   Christian   zeal,  so  that  the  saving 

benefits  of  God's  mercy  may  be,  by  our  united  efforts,  the 

more  widely  extended,  and  that  a  fuller  chorus  of  praise, 

increased  by  many  voices,  may  rise  to  God  in  gratitude 

for  his  salvation. 

His  courage      With  such  cucouragcments  I  am  not  disheartened  ;  al- 

ished  though  the  body  is  perishing,  the  spirit  is  sustained  by 

'  ^  "^  ^     fresh  strength.     The  sufferings  which  I  am  now  enduring 

are  trifling  when  weighed  over  against  their  reward  in  the 

abiding  glory  of  the  life  to  come ;  meanwhile  I  fix  my 

view  not  upon  the  visible  but  upon  the  invisible  world,  for 

the  visible  world  is  destined  to  pass  away,  but  the  invisible 

is  imperishable. 

I  am  certain  that  even  if  I  should  not  live  till  the  Lord 
148 


of  Paul  2  Corinthians  5  :  lo 

comes  and  my  perishable  body  should  be  destroyed  by  The  glorious 
death,  God  will  provide  me  in  the  life  to  come  with  a  per-  theiife^to 
manent  and  imperishable  resurrection  body.  For  while  pel^saS"f'or 
we  dwell  in  this  present  earthly  body,  as  in  a  destructible  ^^qP^Ss^"^ 
tent,  we  are  conscious  of  our  imperfection,  and  we  sigh  (5 :  i-'o) 
and  yearn  for  that  transformation  which  awaits  us  when 
the  glorified  body  shall  be  given  us,  cherishing  as  we  do 
the  confidence  that  when  Christ  comes,  we  shall  meet 
him,  not  as  disembodied  spirits,  but  in  possession  of 
bodies.  For  we  who  are  living  in  the  body  do,  indeed, 
shrink  from  death ;  we  naturally  dread  the  process  of  dis- 
solution and  prefer  to  live  till  the  Lord's  coming,  and  to 
be  transformed  alive.  Now  God  has  by  his  Spirit  wrought 
in  us  the  assurance  that  the  perishable  body  shall  be  trans- 
formed and  glorified  in  the  resurrection  life.  In  all  our 
afflictions  we  are  sustained  by  the  thought  that,  so  long 
as  we  are  living  this  perishable  life  in  the  flesh,  we  are 
only  waiting  to  enter  upon  the  greater  blessedness  of  the 
heavenly  world  (for  in  this  life  we  live  in  the  anticipation 
rather  than  in  the  possession  of  the  vision  of  the  glorified 
Christ) ;  we  are,  I  say,  cheered  by  the  prospect  of  that 
coming  glory,  and  are  ready  at  any  time  to  die,  and  thus 
to  enter  into  the  immediate  presence  of  Christ.  Since  we 
are  thus  as  ready  to  die  as  to  live,  it  is  our  one  ambition 
to  make  ourselves  acceptable  to  Christ,  whether  we  be 
among  the  dead  or  the  living  at  his  coming.  For  whether 
at  that  event  we  be  living  or  dead,  we  must  all  be  judged 
149 


2  Corinthians  5:11  The  Messages 

by  Ciirist  and  receive  from  him  the  reward  corresponding 
to  what  we  have  done  in  our  earthly  Hfe. 

4.    The  Motives  of  PauVs  Labor  (5  :  11  to  6  :  13) 

Paul's  aim  is  Since  we  thus  recognize  the  reverence  which  is  due  to 
to  Thoiylife  Christ  as  judge,  we  seek  to  induce  men  to  prepare  for  the 
(s :  "-13)  judgment.  Whether  we  do  this  with  any  admixture  of 
human  motives,  God  knows,  and  on  this  question  I  hope 
that  your  own  moral  judgment  will  not  hesitate  to  give  a 
favorable  verdict.  I  am  not  resuming  the  practice  of  self- 
praise  (which  my  critics  impute  to  me),  but  am  supplying 
you  a  basis  on  which  you  may  defend  me  and  reply  to 
the  aspersions  of  my  hypocritical  opponents  who  base 
their  claims  upon  external  advantages  rather  than  spiritual 
endowments.  For  whether  our  zeal  is  madness  (as  they 
say),  or  springs  from  sound  understanding,  in  any  case  it 
is  directed  to  the  honor  of  God  and  to  your  salvation. 
The  love  of  For  the  sense  of  Christ's  great  love  for  men  has  been 
the  compelling  motive  of  my  service  ever  since  I  reached 
the  conclusion  that  in  Christ's  saving  death  the  moral 
transformation  of  all,  which  I  may  call  death  to  sin,  was 
included,  and  that  his  saving  death  had  this  for  its  mean- 
ing and  purpose ;  namely,  that  they  who  are  quickened 
into  a  holy  life  in  him  should  not  live  selfishly,  but  should 
give  themselves  up  to  his  service  who  died  and  rose  to 
save  them.  Since  it  is  thus  the  holy  and  unselfish  life 
which  is  essential,  I  attach  no  importance  to  what  is  out- 
150 


Christ  his 
inspiring 
motive 
(5  :  14-16) 


of  Paul  2  Corinthians  6  : 2 

ward  and  incidental  in  the  life  of  men  ;  not  even  in  the 
case  of  Christ  do  his  earthly,  outward  appearance  and 
relations  constitute  for  me,  as  formerly,  his  chief  signifi- 
cance ;  I  now  know  him  according  to  his  higher,  spiritual 
nature  as  the  risen  and  glorified  Redeemer.  If,  then,  one  The  new  life 
knows  Christ  in  this  living,  spiritual  fellowship,  it  will  fol-  fellowship 
low  that  he  has  a  new  and  higher  point  of  view  from  J^  f  J^^^^o 
which  the  world  and  life  will  be  regarded.  This  new 
world  has  been  opened  to  us  through  the  grace  of  God, 
who  in  the  death  of  Christ  has  abolished  the  discord  which 
existed  between  himself  and  us  and  has  commissioned  me 
to  proclaim  its  abolition.  And  this  is  the  burden  of  my 
message :  it  was  God,  who  in  the  saving  work  of  Christ 
restored  the  broken  fellowship  between  mankind  and  him- 
self, proclaiming  full  and  free  forgiveness  and  making  us 
the  messengers  of  his  saving  mercy.  Accordingly,  we 
herald  in  Christ's  name  the  gospel  which  God  has  bidden 
us  speak  ;  we  beg  you  to  accept  the  proffered  salvation, 
and  thus  fulfil  the  purpose  of  Christ's  death  on  your  be- 
half. For  it  was  for  our  salvation  that  God  subjected  the 
sinless  Christ  to  the  experience  of  death,  the  lot  of  sin- 
ners, that  we  might  be  forgiven  and  accepted  with  God 
through  his  saving  work. 
And  since  we  are  joint  laborers  with  Christ,  we  exhort  His  absolute 

,       ,  ^      ,,  .  ,  sincerity  and 

you  not  to  frustrate  the  work  of  God  s  grace  m  your  hearts  persistent 
by  an  unchristian  life.     For  God  has  warned  us  in  Script-  ^J^  j.j^^ 
ure  that  the  present  is  the  time  for  receiving  his  gracious 
151 


2  Corinthians  6  :  3  The  Messages 

salvation.  Avoid  all  conduct  which  might  bring  criticism 
and  reproach  upon  my  work  among  you.  My  work  bears 
its  own  testimony  to  my  sincerity  and  zeal  through  the 
sufferings  and  toils  which  I  endure,  through  the  purity, 
consecration,  and  gentleness  of  my  life,  and  through  the 
abundant  gift  of  divine  inspiration  and  strength  which  was 
given  me,  which  armed  me  for  attack  and  defence  against 
the  evils  by  which  I  was  surrounded.  Whether  I  was 
esteemed  or  defamed,  my  work  commended  itself ;  though 
regarded  as  dishonest,  I  was  true  ;  though  treated  as  ob- 
scure, I  was  recognized  for  my  work's  sake  ;  though  at 
the  point  of  death  from  danger  and  hardship,  God  pre- 
served my  life  ;  though  severely  disciplined  by  suffering,  I 
did  not  sink  under  it ;  though  grieved,  I  rejoiced  ;  though 
poor  and  homeless,  I  enriched  many  lives  from  my  store 
of  spiritual  treasures. 
An  affec  I  am  Speaking  to  you  Corinthians  with  the  utmost  frank- 

peafto^he    "^^s  and  Confidence  ;  my  heart  is  full  of  love  for  you.     If 
(6  "Ti^i        ^^^^^  ^^  ^"y  ^^^^  °^  ^°^^  between  us  it  is  on  your  side,  not 
on  mine.     Now,  in  return  for  my  affection  (I  am  speak- 
ing to  you  as  a  father  speaks  to  his  children),  open  your 
hearts  in  love  to  me. 

5.    The  Question  of  Intercourse  with  Heathen 
(6  :  14  to  7  :  I) 

Avoid  alliances  with  unconverted  heathen  which  would 
compromise  the  difference  between  purity  and  corruption, 
152 


of  Paul  2  Corinthians  7  :  7 

Christ  and  Satan,  faith  and  unbelief,  God's  temple  and  idol  worship 
idol  worship,  for  we  Christians  are  a  spiritual  sanctuary  d"adons^T' 
of  God.     To  us  apply  the  words  of  Scripture  which  speak  {'^^.^^''^'to^'^ 
of  those  with  whom  God  dwells  and  who  are  his  special  7 :  i) 
possession,  sanctified,  purified,  and  fitted  for  loving  obedi- 
ence and  fellowship  with  him.     Since  we  have  such  assur- 
ances of  God's  favor,  let  us  purify  ourselves  from  every 
pollution,  whether  of  body  or  of  spirit,  and,  incited  thereto 
by  a  sense  of  God's  holy  requirements,  bring  our  Christian 
character  to  its  full  perfection. 

6.   The  Mission  of  Titus  (7  :  2-16) 

Make  room  for  me  in  your  hearts ;  when  I  was  among  Love  the 
you  I  injured  no  one.  And  this  I  say  not  to  taunt  you  Paul?  ?e- 
for  your  lack  of  love  to  me,  but,  as  I  have  said  before,  be-  ^"'^^^  ^"'^ 

■^  '  warnings 

cause  of  a  love  for  you  which  shall  not  fail  whether  I  live  (7  =  2-4) 
or  die.     I  use  no  restraint  with  you  ;  I  am  proud  of  you  ; 
my  joy  outweighs  all  my  suffering. 

For  when  I  arrived  in  Macedonia  I  was  oppressed  with  The  joy 
trials  and  hardships,  both  from  without  and  from  within.  the^oVtk's 
But  God,  who  comforts  those  who  are  bowed  down  with  rg^oJt^Jf '*^^ 
grief,  granted  me  the  consolation  of  meeting  Titus.     Not  Titus 
only  did  his  presence  cheer  me,  but  especially  did  the 
comfort  which  he  had  derived  from  his  visit  among  you, 
and  the  report  which  he  gave  of  your  sorrow  for  your 
faults  and  your  eager  desire  to  see  me,  soothe  my  spirit ; 
when  I  received  this  news,  my  joy  was  all  the  greater. 
153 


2  Corinthians  7  :  8  The  Messages 

Formerly  I  regretted  saddening  you  by  the  severity  of 
my  earlier  letter  (for  I  know  that  it  pained  you  for  a  time), 
but  now  I  am  glad  that  I  rebuked  you  as  I  did,  not,  in- 
deed, because  my  letter  grieved  you,  but  because  it  led 
you  to  a  sincere  repentance  in  the  sight  of  God,  proving 
that  my  course  issued  not  in  injury,  but  in  blessing  to 
you.  For  the  effect  of  a  sincere  grief  for  sin  in  the  sight 
of  God  is  a  penitence  which  leads  to  the  attainment  of 
salvation  with  its  eternal  satisfaction  ;  while  a  mere  selfish 
grief  which  regrets  only  the  reproof,  but  not  the  sin  itself, 
tends  only  to  moral  ruin.  Consider  the  effects  of  this 
true  sorrow  in  yourselves,  what  efforts  to  make  amends 
for  the  offence,  yes,  what  eagerness  to  clear  yourselves 
from  blame,  what  vexation  at  the  disgrace,  what  fear  of 
my  displeasure,  what  desire  for  my  approval,  what  readi- 
ness to  discipline  the  offender,  what  a  punishment  of 
him  !  You  have  fully  cleared  yourselves  from  the  guilt 
of  sharing  or  condoning  this  offence.  I  wrote  thus 
severely  to  you  not  so  much  to  punish  the  wrong-doer 
or  to  avenge  him  who  suffered  the  wrong,  as  that  1  might 
evoke  into  clear  expression,  before  God,  that  zealous  in- 
terest which  you  cherish  toward  me.  Since  this  object 
has  been  attained,  I  am  content ;  the  joy  which  Titus  de- 
rived from  his  presence  with  you  added  greatly  to  my 
own  consolation,  for  he  found  great  comfort  in  your  com- 
pany. For  all  the  commendations  of  you  which  I  had  ex- 
pressed to  him  were  confirmed  by  his  knowledge  of  you. 
154 


of  Paul  2  Corinthians  8  :  8 

And  now,  since  his  visit,  he  loves  you  even  more  than 
before,  as  he  recalls  your  readiness  to  obey  our  counsel 
and  your  eager  and  anxious  zeal  to  do  your  whole  duty. 
I  am  glad  that  in  every  respect  you  sustained  my  confi- 
dence in  you. 

7.   The   Collection  for  the  fudean  Churches  (8,  9) 

Now  I  want  you   to  know  how  graciously  God   has  The  hearty 
wrought  upon  the  churches  of  Macedonia  in  quickening  of  "he*^^  ^ 
them,  in  the  midst  of  their  poverty  and  distress,  to  attest  churches'^" 
their  Christian  zeal  by  abundant  generosity.     For  to  the  (^  '•  ^-s) 
limit  of  their  ability,  yes,  and  beyond  it,  did  they  volun- 
tarily give,  even  urging  us  to  grant  them  the  privilege  of 
sharing  in  the  contribution  for  their  needy  fellow-Chris- 
tians, and  their  giving  quite  surpassed  my  expectations, 
since  they  made  not  only  contributions  of  money,  but  sur- 
rendered themselves,  in  obedience  to  God's  will,  to  Christ's 
authority,  and  to  my  guidance.     This  success  of  the  col-  Such  liberal- 
lections  in  Macedonia  led  me  to  entreat  Titus  to  return  to  out  Christian 
Corinth  and  complete  the  work  of  charity  which  had  been  [g^  e^jj) 
begun  among  you  on  his  former  visit.     And  I  hope  your 
liberality  will  prove  equal  to  the   other  Christian  virtues 
which  you  have  proved  yourselves  to  possess.     I  do  not 
command  you  to  contribute  ;  I  only  desire  by  holding  up 
before  you  the  example  of  others,  to  test  the  genuineness 
of  your  Christian  love.     Consider  the  example  of  Christ's 
self-denying  love  ;  although  in  possession  of  divine  glory 

155 


2  Corinthians  8  :  9  The  Messages 

and  blessedness,  he  renounced  these  in  order  by  his  renun- 
ciation to  bless  you  with  the  fulness  of  his  salvation.     I 
give  you  my  advice  in  the  matter ;  and   this  advice,  in- 
stead of  command,  is  wholesome  for  you   and  sufficient 
to  enlist  your  co-operation,  since  you  had,  a  year  ago,  an- 
ticipated all  others  in  beginning  to  make  the  collection, 
and,  indeed,  were  the  first  to  propose  it.     Now  complete 
the  work,  that  you  may  show  yourselves  as  ready  to  carry 
the  collection  into  effect  as  you  were  ready  to   plan    it. 
It  must  be    For  if  you  have  the  willingness  to  give,  God  measures  his 
fJTbiHty"^*^  approval  of  your  contributions  by  your  ability  and  does 
(8 :  12-15)     not  require  you  to  go  beyond  it.     I  am  not  proposing  this 
collection  to  relieve  others  at  the  cost  of  distress  to  you  ; 
burdens  must  be  equalized  ;  as  you  are  generously  sup- 
plying the  needs  of  others  now,  so,  at  another  time,  your 
need  may  be  equally  relieved  by  others,  so  that  the  prin- 
ciple of  equity  may  obtain  and — as  when  the    Israelites 
gathered  manna — each  person  may  have  neither  more  nor 
less  than  he  needs. 
The  manner      I  give  thanks  to  God  who  has   inspired   the  heart  of 
coUecUon'is^  Titus  with  the  same  earnestness  in  making  this  contribu- 
te be  made    tion  which  I  myself  feel;  he  did,  indeed,  receive  a  sum- 
is  :  16-24)  .  .  » 

mons  from  me  to  go  to  Corinth,  but  it  was  not  needful, 
for  of  his  own  free  will  he  determined  to  visit  you.  And 
with  him  I  have  sent  the  Christian  brother  whose  labors 
in  preaching  the  gospel  render  him  worthy  of  all  con- 
fidence ;    who,    moreover,   has    been   designated   by  the 

156 


of  Paul  2  Corinthians  9  :  3 

churches  of  Macedonia  to  accompany  me  to  Jerusalem 
when  I  bear  this  gift,  with  whose  collection  I  am  charged, 
that  Christ  might  be  honored  and  the  burden  of  my 
responsibility  lightened.  For  I  am  careful  to  guard  my- 
self from  all  suspicion  to  which  my  administration  of  this 
benefaction  may  expose  me,  in  my  eager  regard  for  what 
is  right,  not  only  in  God's  sight,  but  in  the  estimate  of 
men.  With  Titus  and  the  brother  just  named  I  have 
sent  a  fellow-Christian  whom  we  have  put  to  the  proof 
by  many  trials,  and  who  is  now  even  more  zealous  than 
ever  for  the  work  among  you  from  the  full  trust  which  he 
has  in  you.  If  inquiry  be  made  about  Titus,  commend 
him  as  my  associate  and  fellow-laborer  on  your  behalf ; 
as  for  the  brethren  who  accompany  him,  they  are  the 
delegates  of  the  churches  and  an  honor  to  Christ.  Give 
to  them  and  to  the  churches  which  have  sent  them  the  proof 
of  your  Christian  love,  and  show  how  well-founded  is  my 
praise  of  your  generosity. 

It  is  needless  for  me  to  write  you  about  the  collection  Paul's  con- 

.,.,,.  ,  A    1      •  J      •        fidenceinthe 

m  question,  for  the  willingness  of  you  Achaians,  during  generosity  of 
the  year  past,  to  participate  in  it  has  been  well  known  f^^.  7.5^^" 
and  has  been  an  occasion  of  my  praising  you  to  the 
Macedonian  Christians,  upon  most  of  whom  your  readi- 
ness has  operated  as  a  strong  incentive.  Now  I  have 
sent  to  you  Titus  and  his  two  companions,  in  order  to 
prove  that  my  praise  of  you  was  not  an  empty  boast  with 
respect  to  the  readiness  which  I  have  claimed  for  you. ' 

157 


2  Corinthians  9  :  4  The  Messages 

I  was  anxious  to  test  and  justify  this  claim  lest,  perhaps, 
when  I  come  to  visit  you,  Macedonians  who  may  accom- 
pany me  should  find  that  you  are  not  ready,  and  thus 
shame  should  fall  upon  me  (not  to  speak  of  your  disgrace) 
by  the  failure  of  the  claim  which  I  had  made  respecting 
your  readiness.  Therefore  I  thought  it  needful  that  these 
brethren  should  visit  you  before  my  coming  and  arrange 
for  the  completion  of  the  bounty  which  you  promised  to 
have  ready,  so  that  it  might  be  liberal  and  not  scanty. 
The  rewards  Remember,  he  who  scatters  but  a  little  seed  reaps  but 
Jgfd^iJ)"'^^^  small  harvest,  while  he  who  largely  distributes  blessing 
reaps  a  rich  reward  of  blessing.  In  this  matter  let  each 
man  give  freely  and  spontaneously ;  not  reluctantly  or  as 
if  from  compulsion,  for,  as  the  Scripture  says,  it  is  the 
willing  giver  whom  God  approves.  And  God  is  able  to 
furnish  you  abundantly  with  all  earthly  goods,  so  that  all 
your  own  wants  may  be  supplied  and  you  may  give  of 
your  abundance  to  every  worthy  cause,  and  thus  may 
realize  the  blessedness  which  the  Psalmist  ascribes  to  the 
generous,  beneficent  man.  Now  God,  who  supplies  you 
with  the  good  seed  for  sowing  out  of  which  a  harvest  of 
blessing  shall  grow,  will  richly  increase  your  means  of 
beneficence  and  multiply  the  fruitage  of  your  goodness 
by  means  of  your  enrichment  with  all  earthly  goods  by 
the  free  giving  of  which  you  will  call  forth  thanksgivings 
to  God  from  those  to  whom  I  bear  your  bounty.  For  the 
benefit  flowing  from  your  generosity  is  not  simply  that 

158 


of  Paul  2  Corinthians  lo  :  5 

it  supplies  the  necessities  of  your  fellow-Christians,  but  that 
it  evokes  from  them  praise  and  gratitude  to  God,  inasmuch 
as  they  praise  God  for  the  proof  which  your  generosity 
gives  of  your  obedience  to  the  gospel  and  for  the  sincerity 
of  your  fellowship  with  them  and  with  others,  while  they, 
too,  prayerfully  long  with  grateful  love  for  your  fellow- 
ship because  they  see  God's  grace  so  m.anifested  in  your 
life.  God  be  praised  for  the  indescribable  gift  of  his 
grace  to  us  in  the  blessings  of  salvation  through  Christ. 

8.  Paul's  Defence  of  his  Apostolic  Authority  (10  to  12) 

Now  as  for  myself,  I  earnestly  entreat  you  by  the  gentle  The  charge 
and  forgiving  love  of  Christ  which  I  wish  to  imitate  (I,w^akand^^ 
who,  my  enemies   say,   am   very  humble   when   present  fs^shalio^ 
among  you  and  courageous  only  when  absent) — I  pray  (1°  =  i-") 
that,  when   I  next  visit  you,  I  may  have  no  occasion  to 
treat  any  of  you  with  that  boldness  which  I  am  conscious 
of  the  right  to  use  in  the  name  of  Christ,  and  which  I 
may  have  to  exercise  toward  certain  persons  who  charge 
me  with  inconsistency  and  timidity.     For,  though  we  are 
still  living  the  natural  life,  the  sinful  impulses  of  unrenewed 
human  nature  are  not  the  powers  by  which  our  campaign 
against  evil  is  carried  on,  for  the  weapons  which  we  wield 
are  not  the  implements  of  human  weakness,  but  are  such 
as  God  makes  effective  for  the  overthrow  of  the  fortresses 
of  evil ;  before  these  weapons  all  hostile  plans  and  every 
battlement  of  human  pride  shall  fall,  and  every  rebellious 

159 


2  Corinthians  lo  :  6  The  Messaf^es 


thought  be  brought  into  submission  to  Christ ;  and  when 
your  obedience  is  complete,  I  am  ready  to  punish  those 
who  still  resist.  Do  you,  too,  think  that  you  saw  in  me, 
when  present  with  you,  the  appearance  of  weakness  and 
cowardice  ?  In  answer  I  unhesitatingly  affirm  that  I  am 
as  sincere  and  devoted  a  servant  of  Christ  as  are  those 
who  claim  superiority  over  me.  For  if  I  glory  more  than 
ever  in  the  authority  which  Christ  has  given  me  (not  for 
your  destruction  but  for  your  edification),  the  truth  will 
not  refute  my  claim,  as  if  I  were  one  who  merely  sought 
to  overawe  you  with  empty  threats.  For,  say  my  oppo- 
nents, though  he  writes  with  energy  and  courage,  when 
present  he  acts  without  force  and  his  teaching  commands 
no  respect.  Let  anyone  who  says  this  rest  assured  that 
what  I  write  when  absent  I  will  bear  out  in  action  when 
Paul  reiuc-  present.  For  my  courage  does  not  consist  in  comparing 
^ are^himsdf  "^y^^^^  ^^"^  Certain  of  my  self-satisfied  opponents;  I 
with  others  leave  it  to  them  to  exhibit  the  folly  of  such  a  method  of 
defence.  But  I,  for  my  part,  will  make  no  boast  which 
goes  beyond  the  limits  of  the  actual  work,  including  your 
conversion,  which  God  has  enabled  me  to  do.  For  in 
caring  for  the  interests  of  your  church  I  am  not  seeking 
unduly  to  extend  the  sphere  of  my  apostolic  labors,  for 
in  the  preaching  of  the  gospel  I  did  extend  my  work  to 
Corinth.  I  am  not,  I  repeat,  setting  up  claims  to  the  re- 
sults of  others'  labors,  but  cherish  the  hope  that,  with  the 
increase  of  your  Christian  devotion,  I  may  still  further  ex- 
i6o 


of  Paul  2  Corinthians  11:7 

pand  the  sphere  of  my  apostolic  work,  so  as  to  carry  the 
glad  tidings  to  regions  beyond  you  and  not  to  lay  claim 
(as  some  do)  to  work  furnished  ready  to  hand  within  the 
field  of  activity  divinely  destined  for  another.  The  true 
maxim  for  all  assertion  of  claims  is  this  :  Not  ostentatious 
self-glorying,  but  glorying  in  the  grace  of  God  by  which 
our  labors  are  achieved.  For  it  is  not  our  self-assertions, 
but  God's  blessing  attending  our  work  and  making  it 
successful,  that  attests  it  as  acceptable  to  him. 

I   hope  you  can  still  endure  a  little  more  of  my  foolish  The  apos- 
boasting,  but  I  need  hardly  express  the  hope ;  you  are  ra^ss^mSit  aV 
really  enduring  my  self-exaltation  bravely.     This  boast-  Jg^JJf  h'im- 
ing  is  not  selfish,  but  springs  from  my  jealous  affection  self  and 
for  you  ;  I  have  given  you  as  a  pure  bride  to  Christ  and  himself  with 
cannot  endure  the  thought  of  your  becoming  unfaithful  to  („7i-i5) 
him.     I  am  anxious  lest  false  and  pretentious  teachers 
should  seduce  you,  as  Satan  beguiled  Eve,  from  your  sin- 
gle-minded faithfulness  to   Christ.      For  I  observe  that 
toward  those  who  purport  to  bring  you  a  far  different 
gospel  from  that  which  I  preached  to  you,  you  are  very 
tolerant ;  why  not  toward  me,  for  I  venture  to  think  my- 
self in  no  respect  inferior  to  your  pre-eminent  apostles. 
Yes,  though  I  am,  as  they  say,  untrained  in  the  art  of 
speech,  yet  I  am  not  wanting  in  the  knowledge  of  divine 
truth,  which  I  have  amply  shown  to  all  in  my  work  among 
you.     Or,  perhaps  I  forfeited  my  claim  to  be  an  apostle  by 
renouncing  my  right  to  support,  in  order  to  teach  you  gra- 
161 


2  Corinthians  1 1  :  3  The  Messages 

tuitously.  This  is  what  I  did  :  I  took  more  than  their  due 
for  my  support  from  other  churches  in  order  that  I  might 
render  service  to  you  without  compensation.  And  during 
my  stay  with  you,  though  I  was  in  need,  I  asked  no  gift 
from  anyone,  for  my  lack  was  supplied  by  the  contribu- 
tion which  the  Macedonian  churches  sent  to  my  aid  by 
the  hands  of  the  brethren  whom  you  know,  and  I  thus 
maintained  myself  without  gifts  from  you,  and  will  con- 
tinue to  do  so.  I  solemnly  assure  you  that  I  shall  permit 
no  one  in  Achaia  to  deprive  me  of  the  claim  that  I  preach 
the  gospel  without  compensation.  Why  }  Is  it  because 
I  disdain  the  gifts  which  your  love  would  prompt }  No  ; 
but  because  I  will  persist  in  the  effort  to  deprive  my  oppo- 
nents of  the  opportunity  to  charge  me  with  selfishness ; 
this  I  do  in  order  that  in  the  matter  of  unselfishness  on 
which  they  plume  themselves,  I  may  show  that  they  are 
on  no  higher  plane  than  I.  They  are  hypocritical  self- 
seekers,  wearing,  for  concealment,  the  garb  of  apostles. 
And  such  an  effort  to  conceal  their  true  character  is 
quite  natural  for  them,  since  Satan,  their  real  master, 
puts  on,  in  his  temptations  of  men,  the  guise  of  a  pure 
angel.  It  is  not  strange,  therefore,  that  his  servants 
should  pretend  to  be  promoting  the  cause  of  truth ;  their 
final  fate  shall  be  appropriate  to  their  action. 
Wsting  a  ^  repeat :  Do  you  think  me  a  fool }  If  you  do  think  me 
necessity  such,  yet  bear  with  me  a  little  in  my  folly,  that  I  too,  like 
my  opponents,  may  boast  a  little.  To  this  boastful  speech  I 
163 


of  Paul  2  Corinthians  1 1  -.33 

feel  impelled  not  by  the  higher  impulse  of  Christ's  inspira- 
tion, but  by  the  necessity  of  self-defence.  Since  others 
are  so  forcibly  urging  their  claims  upon  you,  I  am  not  at 
liberty  to  be  wholly  silent  concerning  my  own.  For  you 
Corinthians,  being  so  very  wise  yourselves,  have  a  won- 
derful tolerance  for  fools.  I  observe  that  you  are  even 
capable  of  bearing  with  people  who  only  insult  and  injure 
you  in  their  proud  superiority.  I  freely  admit  that  for 
such  treatment  of  you  I  was  (to  use  their  word)  too  weak. 
Yet — resuming  my  foolish  boasting — I  venture  to  say  that 
I  can  match  any  of  their  claims.  If  they  pride  themselves  Paul's 
upon  their  descent  from  the  chosen  people,  I  can  make  heroi?^  ^" 
the  same  claim.  If  they  refer  to  their  services  for  Christ,  (jj^^^g,,) 
I  (foolish  as  I  feel  in  making  such  comparisons)  dare 
claim  to  surpass  them.  What  sufferings  in  Christ's  cause 
have  they  endured  to  compare  with  mine  }  Hear  the  story 
of  the  punishments,  the  perils,  the  privations,  the  toils, 
the  hardships  which  I  have  endured  for  Christ's  sake,  and 
judge.  And  add  to  these  the  burdens  of  anxiety  which 
press  upon  me  in  my  concern  for  all  the  churches.  By 
sympathy  I  enter  into  the  life  of  my  converts  ;  I  realize 
the  doubts  of  the  wavering  and  am  grieved  at  the  fall  of 
the  tempted.  Thus  if  in  self-defence  I  must  boast  I  will 
appeal,  in  support  of  the  claims  of  my  apostleship,  to  my 
sufferings  and  hardships.  God  is  my  witness  that  I"  speak 
with  sincerity  and  truth.  At  the  very  beginning  of  my 
Christian  life  the  Arabian  viceroy  at  Damascus  tried  to 
163 


2  Corinthians  12:1 


The  Messages 


An  ironical 
assertion  of 
his  claim 
(12  :  11-13) 


capture  me,  but  I  was  let  down  in  a  basket  outside  the 
wall  and  thus  evaded  him. 

It  is  necessity  rather  than  expediency  which  impels  me 
thus  to  defend  my  apostleship  ;  but  no  more  of  it.  I  will 
appeal  to  my  experiences  as  a  recipient  of  divine  revela- 
tion. Fourteen  years  ago  I  was  the  subject  of  an  incom- 
prehensible ecstasy,  in  which  truths  too  great  for  human 
language  were  imparted  to  me.  I  will  base  my  boast  on 
such  experiences,  in  which  I  was  but  the  dependent,  passive 
instrument  of  the  Lord.  But  if  I  should  urge  my  claims, 
I  should  not  therefore  be  guilty  of  vanity,  for  my  claims 
would  be  true ;  but  I  refrain  from  putting  them  forward  lest 
any  be  led  to  form  a  higher  opinion  of  me  than  my  words 
and  deeds  seem  to  warrant.  And  lest  I  should  be  rendered 
proud  by  my  extraordinary  ecstatic  experiences,  a  painful 
bodily  infirmity  was  inflicted  upon  me.  Earnestly  did  I 
pray  for  release  from  the  infliction,  but  the  Lord's  answer 
was  :  It  is  enough  for  you  that  you  have  my  favor  ;  my 
power  makes  itself  felt  when  there  is  no  other  support. 
Therefore  it  is  in  such  suffering  and  helplessness  that  I 
exult,  because  then  I  am  most  clearly  conscious  of  Christ's 
help.  It  is  in  such  moments  of  utter  dependence  that 
the  divine  strength  most  sustains  me  and  makes  my  ser- 
vice effective. 

If  my  folly  in  self-defence  still  continues,  it  is  your  fault, 
for  you  knew  my  work  and  ought  to  have  appreciated  it ; 
for,  though  I  make  no  claims,  I  think  I  may  claim  equal- 
164 


of  Paul  2  Corinthians  12  :  21 

ity  with  your  super-eminent  apostles.  For  that  I  am  a 
genuine  apostle  my  labors  and  behavior  among  you  ought 
to  show.  For  what  injustice  did  you  receive  at  my  hands 
except  this,  that  I  asked  no  support  from  you  }  I  hope 
you  can  overlook  this  fault. 

I  am  hoping  to  visit  you  a  third  time,  and  I  shall  con-  Paul's  sin- 
tinue,  as  before,  to  support  myself;  for  it  is  not  your t"n to^hrs 
possessions   but  your  hearts   that  I  want ;  you  are  my  gooi^^*^* 
children,  and  children  do  not  treasure  up  wealth  for  their  ^^^r  14-18) 
parents,  but  parents  for  their  children.     I  will  gladly  give 
my  all  for  you.     Am  I  to  find  that  the  greater  my  affec- 
tion is  for  you,  the  less  is  yours  in  return  ?     But  some 
one  may  suggest  that  though  I  did  not  receive  personal 
support  from  you,  I  shrewdly  managed   to  obtain  your 
money  through  those  whom  I  sent  to  you.     Is  this  in- 
sinuation true  ?     Did  Titus  or  any  of  my  other  messen- 
gers defraud  you  in  any  way  ?     Did  not  we  pursue  the 
same  course  of  unselfish  service  ? 

Do  not  suppose  that  for  this  long  time  I  have  been  ar-  His  inde- 

,      ,  .,  .     ,  pendence  of 

gumg  my  case  before  you  as  if  you  were  my  judges,  human 
No  !  As  Christ's  minister,  God  alone  is  my  judge.  But  '^^^^^^li^ 
I  do  seek  the  upbuilding  of  your  Christian  life.  I  am 
anxious  lest,  when  I  visit  you,  you  will  not  be  in  such  a 
state  as  I  could  wish  and  I  shall  have  to  be  severe  in  con- 
sequence ;  anxious,  I  say,  lest  I  shall  find  Corinth  a  scene 
of  faction,  calumny,  and  disorder,  and  shall  be  humiliated 
by  finding  that  my  labor  was  misspent,  and  shall  have  to 

165 


2  Corinthians  13  :  i  The  Messages 

mourn  over  the  impenitence  of  those  who  have  fallen  into 
sins  of  gross  sensuality. 

9.  Concluding  Instructions  and  Salutations  (13) 

Paul's  po-  I  shall  visit  you  a  third  time  and  thus  I  shall  have  con- 
Corinth  ai?  earning  you  a  threefold  testimony  such  as  the  law  requires 
resJur'^'*  to  establish  a  case.  As  I  have  repeatedly  assured  you, 
(13:  I- 10)  there  will  be  no  sparing  of  severity  this  time  in  the  case 
of  those  who  persist  in  sin.  You  challenge  me  to  prove 
that  I  am  a  true  messenger  of  Christ ;  you  should  find 
proof  enough  in  your  own  experience  of  my  work,  for 
through  me  Christ  has  wrought  wonders  in  your  spiritual 
life.  For  though  like  a  helpless  man  he  submitted  to  death 
on  the  cross,  in  the  strength  of  God  he  still  lives  and 
works  ;  in  like  manner  I  have  shown  the  "  weakness  "  of 
humble  service  and  pitying  love  toward  you,  but  I  will 
show  his  holy  energy  when  I  come  to  deal  with  you.  Do 
not  always  be  examining  me  ;  examine  yourselves.  Test 
the  soundness  of  your  Christian  life.  Such  a  testing  will 
show  that  Christ  is  the  ruling  power  within  you,  unless, 
indeed,  you  are  only  spurious  Christians.  I  trust  that  you 
will  find  me  abiding  the  test  and  proving  myself  a  genu- 
ine apostle.  I  pray  that  you  may  lead  a  good  life,  not 
with  the  selfish  motive  of  seeing  my  career  attested,  but 
that  you  yourselves  may  be  attested  by  your  upright  con- 
duct, even  though  I  should  be  disapproved.  For  the 
power  of  Christ  is  bestowed  upon  us  for  one  end — the 
166 


of  Paul                                           2  Corinthians  13 :  14  ; 

effort  to  promote  a  pure  and  holy  life.     How  glad  would  I  \ 

be  to  find  your  Christian  conduct  so  excellent  that  I  should  1 
be  powerless  to  proceed  in  severity  against  you  ;  your  per-                     .      ; 

fection  in  such  a  life  is  the  end  of  all  my  desires.     This  ' 

is  the  reason  why  I  am  now  writing  these  warnings  and  i 

exhortations,  that  you  may  so  reform  your  action  that  j 

when  I  come  I  shall  not  be  compelled  to  use  severity  in  '\ 

the  strength  of  that  authority  which  the  Lord  has  given,  ^ 

the  purpose  of  which  is  encouragement  and  edification,  ■ 

not  degradation  and  punishment.  '1 

And  now  I  take  my  leave  of  you.     Reform  your  faults  ;  Parting  saiu-  : 

encourage  one  another  ;  cultivate   harmony  and   peace  :  (13*°"  1-14)  | 

and  then  God,  whose  gifts  are  love  and  peace,  will  dwell  \ 

with  you.     Salute  one  another  with  the  sacred  kiss  of  love.  j 

Your  fellow-believers  greet  you.     The  favor  of  Christ,  the  ; 

love  of  God,  and  the  communion  of  the  Holy  Spirit  be  \ 

with  you  all.  \ 


167 


THE  EPISTLE  TO  THE  ROMANS 


THE   EPISTLE   TO   THE   ROMANS 


THE  ORIGIN  AND  CHARACTER  OF  THE  ROMAN 
CHURCH 

When  or  by  whom  the  church  at  Rome  was  founded  is 
not  known.  Ecclesiastical  tradition  ascribes  its  establish- 
ment to  the  apostle  Peter,  but  the  New  Testament  fur- 
nishes no  evidence  for  this  view  and  it  is  extremely  un- 
likely that  Paul  would  have  written  to  the  Romans  as  he 
did  if  their  church  had  been  founded  and  fostered  by 
another  apostle.  It  is  evident  from  the  tone  of  the  epistle 
that  Paul  regarded  the  Roman  church  as  belonging  to  his 
sphere  of  labor  (see  i  :  8-13) .  And  yet  it  was  not  founded 
by  the  apostle  ;  indeed,  when  he  wrote  the  epistle  (prob- 
ably about  A.D.  58)  he  had  never  visited  Rome  (see  1:15). 
A  natural  supposition  respecting  the  origin  of  the  church 
is  that  the  "  sojourners  from  Rome  "  (Acts  2  :  20)  who 
became  Christians  on  the  day  of  Pentecost  established  on 
their  return  home  the  church  of  the  capital.  The  rapid 
progress  which  the  church  made  (see  1:8;  16:19)  would 
be  explained  in  part  by  the  fact  that  from  all  parts  of  the 
171 


Romans  The  Messages 

world  people  flocked  to  Rome  and  thus  by  additions  from 
without  as  well  as  by  success  in  winning  converts  at  home 
the  church  would  be  built  up. 

Scholars  are  divided  in  opinion  on  the  question  whether 
the  Roman  church  was  predominantly  Jewish  or  Gentile. 
The  principal  reasons  for  the  former  view  are :  (i)  Paul 
argues  in  the  epistle  against  the  Jewish  theology ;  (2)  he 
devotes  three  chapters  (9,  10,  11)  to  problems  to  which 
Jewish  history  gives  rise,  and  (3)  he  sometimes  speaks 
of  his  readers  as  if  they  were  Jews,  for  example,  in  7  :  i  : 
"  I  speak  to  men  that  know  the  law."  But  these  peculi- 
arities are  sufficiently  explained  by  the  presence  of  a  Jew- 
ish element,  and,  especially,  of  a  Judaizing  tendency  in 
the  church.  We  know  that  the  Galatian  and  Corinthian 
churches  were  predominantly  Gentile  ;  yet  in  these  also 
Paul  refutes  the  Pharisaic  theology  and  draws  largely 
upon  the  Old  Testament  for  his  arguments  and  illustra- 
tions. That  the  church  was  chiefly  composed  of  Gentiles 
is  rendered  probable  (i)  by  the  fact  that  Paul  reckoned  it 
as  belonging  to  his  province  (see  Gal.  2  :  7-9),  and  (2)  by 
the  way  in  which  he  almost  explicitly  calls  his  readers 
Gentiles  in  such  passages  as  i  :  13  and  15  :  15,  16. 


172 


of  Paul  Romans 

II 

THE   MOTIVE   OF    THE   EPISTLE 

We  may  find  the  motive  of  the  epistle  partly  in  the 
fact  that  Paul  was  personally  acquainted  with  some  of  the 
Roman  Christians  (i6  :  3-15),  and,  still  more,  in  his  ap- 
preciation of  the  importance  and  influence  of  the  church 
of  the  capital.  He  rightly  regarded  "  the  eternal  city  "  as 
a  strategic  centre  of  Christianity,  and  deemed  it  essential 
for  the  best  interest  of  Christian  truth  that  the  Christian 
community  there  should  be  promptly  saved  from  the  errors 
of  the  Pharisaic  theology  which  had  so  long  blinded  his 
own  eyes  to  the  light  of  the  gospel.  Paul  would  have 
preferred  to  visit  the  church  personally,  as  he  had  often 
purposed  to  do  (i  :  13),  but  since  that  was  impracticable 
at  the  time,  he  would  write  them  a  letter  instead.  We 
may  well  believe  that  the  apostle  saw  in  the  condition  and 
prospects  of  the  church  at  Rome  a  golden  opportunity  to 
expound  and  illustrate  his  "  gospel  "  (Gal.  2  :  2),in  its  con- 
trast with  Judaism,  more  fully  than  he  had  yet  done.  Ac- 
cordingly, we  have  in  the  epistle  the  most  elaborately 
planned  and  skilfully  constructed  arguments  to  be  found 
in  all  Paul's  writings,  the  practical  aim  of  all  being  to 
confirm  the  readers  in  the  conviction  that  men  are  saved, 
not  by  meritorious  deeds,  but  by  a  trustful  acceptance  of 
the  undeserved  favor  of  God. 
173 


Romans  TJie  Jlcssd-i^vs 


III 

THE    COURSE    OF    THOUGHT    IN    THE    EPISTLE 

It  is  important  for  a  right  understanding  of  the  epistle 
to  observe  in  what  a  strategic  manner  the  apostle  mar- 
shals his  arguments.  After  an  elaborate  salutation 
(i  :  1-7)  and  thanksgiving  (i  :  8-15),  he  introduces  his 
theme  (i  :  16,  17) :  the  gospel  of  salvation  through  faith 
in  Christ.  He  then  stops  to  prove  at  length  that  men 
cannot  be  saved  by  good  works.  This  he  does  first  in 
the  case  of  the  Gentile  world  by  painting  in  dark  colors 
the  picture  of  heathen  depravity  (i  :  18-32).  When  one 
looks  at  the  heathen,  argues  the  apostle,  it  is  plain  that 
they  cannot  be  saved  by  any  goodness  of  their  own.  He 
next  turns  to  the  Jews  and  shows  that  they  "  practise 
the  same  things,"  and  that  they,  like  the  Gentiles,  can 
make  no  claim  to  salvation  on  the  basis  of  their  merits 
(2  :  I  to  3  :  20).  Thus  ends  the  negative  argument :  No 
salvation  by  works.  Then  begins  the  positive  argument 
to  prove  that  salvation  is  a  free  gift  of  God  bestowed 
on  condition  of  faith  in  Christ  (3  :  21  to  8  :  39).  What 
this  doctrine  is,  in  contrast  to  the  Jewish  view  of  salvation 
(3  :  21-31),  how  it  is  confirmed  by  the  Old  Testament 
(4),  and  what  its  practical  import  and  consequences  are 
(5  to  8),  the  apostle  sets  forth  with  a  wealth  of  argument 
and  power  of  statement  unsurpassed  in  all  his  writings. 
174 


of  Paul  Romans  i  :  5 

He  then  turns  aside  to  consider  the  perplexing  question  : 
How  can  we  reconcile  the  present  rejection  of  the  Mes- 
siah by  the  Jewish  people  with  the  promise  of  God  in  his 
covenant  with  Israel  ?  and,  after  a  long  argument  (9  to 
11),  reaches  the  conclusion  that  the  Jews  as  a  whole  will 
yet  be  converted  and  that  Jew  and  Gentile  will  be  united 
in  one  church.  The  closing  chapters  of  the  epistle  (12-16) 
are  hortatory  and  practical. 


IV 

THE   MESSAGE    TO    THE    ROMANS 

I.  Introduction  and  Theme  (i  :  1-17) 

I,  Paul,  address  you  Romans  as  one  under  obligation  to  Salutation : 
do  the  will  of  Christ,  commissioned  by  a  divine  call  and  preach^the  ° 
set  apart  to  the  work  of  spreading  the  gospel  which  God  |o°pei"^ 
has  given  to  man — a  message  whose  truths  were  heralded  (^  =  '-7) 
in  advance  by  divinely  inspired  men  in  writings  which, 
by  reason  of  their  origin  and  contents,  are  sacred,  because 
they  bear  witness  to  the  Messiah,  who  was,  indeed,  in  his 
earthly  manifestation,  a  descendant  of  David,  but  who,  in 
his  spiritual  and  essential  life,  was  proven  to  be  God's  Son 
by  a  glorious  act  of  power,  even  an  act  of  resurrection. 
Such  is  the  divine  attestation  of  Jesus,  who  has  applied 
God's  grace  to  me  and  made  me  a  messenger  to  secure, 

175 


Romans  i  :  6 


The  Messages 


Thanksgiv- 
ing for  their 
growth  and 
progress 
(I  :  8-15) 


Theme  of 
the  epistle 
(I  :  16,  17) 


for  his  glory  among  the  heathen  peoples — to  whom  you 
Christian  Romans  also  belong — that  obedience  which 
springs  from  faith,  and  so,  since  you  fall  within  the  scope 
of  my  apostolate,  I  write  you  with  salutations  of  grace  and 
peace. 

Let  the  first  theme  of  my  letter  be  the  gratitude  which 
I  feel  for  your  growth  and  progress  in  the  Christian  life, 
which  is  evidenced  by  your  reputation  for  faithfulness 
in  the  whole  Christian  world.  I  may  thus  speak  of  my 
feeling  of  gratitude,  for  I  solemnly  avow  that  it  is  con- 
firmed and  illustrated  by  my  constant  prayer  that  God 
will  grant  me  the  opportunity  to  visit  you — an  oppor- 
tunity which  I  seek  because  of  an  eager  desire  to  con- 
firm you  in  the  Christian  life,  or,  rather,  that  both  you 
and  I  might  together  receive  new  strength  from  the  recip- 
rocal influences  upon  one  another  of  the  faith  which  we 
both  alike  cherish.  Nor  has  this  desire  to  visit  you  been 
a  mere  desire  with  me  ;  I  have  often  formed  a  fixed  purpose 
to  carry  it  into  effect  (but  have  thus  far  been  providentially 
prevented  from  so  doing) — the  end  I  have  in  view  being 
to  extend  the  work  of  the  gospel  at  Rome  as  I  have  done 
and  am  doing  in  other  Gentile  communities.  This  pur- 
pose to  visit  you  was  thus  in  line  with  my  mission  to 
fulfil  my  divinely  imposed  obligation  to  the  heathen,  re- 
gardless of  nationality  or  condition.  Hence  my  readiness 
to  come  and  work  among  you — a  readiness  which  I  boldly 
profess,  for  I  confidently  glory  and  trust  in  the  gospel  as 
176 


of  Paul  Romans  i  :  22 

God's  effective  means  of  saving  from  sin  everyone  who 
believes  on  Clirist,  whether  Jew  or  heathen  (though  I  do 
not  forget  the  order  of  precedence  which  has  been  prov- 
identially accorded  the  Jew  in  receiving  the  glad  tidings). 
The  gospel,  I  say,  can  save  men,  for  in  it  a  way  is  revealed 
in  which  sinful  men  may  be  accepted  before  God  and  may 
stand  in  his  presence  approved  and  forgiven.  Faith  is  the 
condition — the  procuring  cause,  on  the  human  side,  of  this 
acceptance — and  also  its  result ;  that  is,  the  attainment  of 
this  standing  of  acceptance  with  God  is  a  matter  of  faith 
throughout,  as  the  Old  Testament  itself  has  already  inti- 
mated. 

2.  Mankind  Tends  not  to  Righteousness^  but  to  Evil 
(I  :  18-32) 

Apart  from  faith,  it  is  God's  wrath  (rather   than   his  AH  mankind 
righteousness)  which  awaits  those  who,  by  the  practice  of  edge  of^God 
sin,  prevent  the  truth  which  they  do  possess  from  ruling  ^^ '  ^^"^^^ 
their   lives.     For  a  knowledge  of  God  is   possessed   by 
men  universally.     The  evidence  that  God  has  made  him- 
self known  to  them  is  found  in  the  fact  that  they  have  had, 
in  all  periods  of  the  world's   history,  through   reflection  The  deliber- 
upon  the  works  of  God,  an  idea  of  divine  majesty — a  fact  0^111!^'^^'°" 
which  renders  them  guilty  for  the  consequences  of  a  neg-  hasYid'^the 
lect  of   that   knowledge.      It  was   because   the  heathen  heathen 

,  .  .....  ...  ,  ,  .  world  to 

smned  agamst  divmely  given  light,  and  became  irreverent,  brutish  idol- 
ungrateful,  and  wickedly  foolish  in  their  thoughts  of  the  ^1^21-23) 
177 


Romans  i  :  23  The  Messages 

divinity,  that  the  moral  degradation  which  they  are  ex- 
periencing came  upon  them.     They  gave  themselves  up 
to  the  follies  and  perversions  of  idolatry,  and  degraded  the 
idea  of  God  to  the  level  of  mere  creature-life. 
And  to  com-      jj^  conscquencc  of  this,  God  punished  them  by  plung- 

plete  moral  ^  '        .       '  . 

degradation  ing  them,  through  the  operation  of  moral  laws,  mto  that 

(i :  24-32)     ^ggj-^^^^-JQjj  in  which  they  now  live  and  in  which  their 

lives  are  characterized  by  the  most  revolting  and  unnatural 

vices,  instead  of  by  supreme  reverence  for  God,  to  whom 

be  eternal  praise ! 

To  such  a  life,  I  say,  did  God  give  them  over— a  life  in 
which  the  relations  of  the  sexes  were  basely  disregarded 
and  perverted,  and  the  dire  consequences  of  such  vice 
realized.  And  so,  as  they  cast  out  God  from  their  mind, 
he  gave  them  in  return  an  outcast  *  mind  which  led  into 
every  namable  sin  those  men  who,  all  the  while,  knew 
that  in  accordance  with  God's  just  decree  such  action 
leads  to  moral  death,  and  yet  were  not  only  themselves 
guilty  of  it,  but  have  reached  the  deeper  depth  of  actually 
justifying  and  approving  it. 

3.    The  Jews   Cannot  be   Saved  by   Good  Works 
(2  :  I  to  3  :  20) 

Since  the  picture  which  I  have  just  drawn  of  the  sinful- 
ness of  the  heathen  world  is  true  of  mankind  universally, 

»  By  this  clumsy  play  upon  words  I  have  attempted  to  represent  the  paro- 
nomasia of  the  apostle  :     qvk  iSoKi/xavav    .     .     .     dfio/cifxoi'  foOf,  k.  t.  A. 

178 


of  Paul  Romans  2:13 

any  one  of  you  who  condemns  the  Gentile  must,  in  so  The  jews 
doing,  condemn  himself,  for  he  is  guilty  of  the  same  sins,  fames'infui- 
I  say  that  all  are  guilty  before  God  because  it  is  certain  o^entfies  ^^ 
that  he  must  condemn  such  conduct  as  I  have  described  (^  :  1-5) 
(and  it  is  universal  among  men).     Can  one  of  you  who 
passes  the  false  judgment  that  he  is  free  from  the  guilt  of 
such  sin  while  yet  committing  it,  suppose  that  he  will  be 
exempt  from  God's  true  judgment  ?     Or,  not  to  speak  of 
judgment,  will   you  by  such  pride  and  folly  show  that 
you  have  no  appreciation  of  God's   gracious   treatment 
which  would  lead  you  to  salvation,  and  will  you  go  on  ac- 
cumulating guilt  until  the  final  and  terrible  judgment  day  ? 
— a  day  when  God  will  render  just  awards  to  all  men  :  Their  con- 
eternal  life  to  those  who  have  been  faithful  and  obedient  all  the  more 
to  him ;  condemnation  upon  the  factious  and  unrighteous —  (2?6-"i) 
the  penalties  of  his  wrath  upon  the  one,  the  blessings  of  his 
favor  upon  the  other — awards  in  the   administration   of 
which  God  has  regard  to  the  degree  of  light  and  privilege 
which  men  have  neglected,  so  that  a  severer  condemna- 
tion awaits  the  Jew  than  the  Gentile.     I  said  that  God's 
judgment  of  men  would  be  a  just  one,  for  he  is  not  partial 
to  one  division  of  mankind  as  against  another,  for  it  is  sin  Salvation 
which  he  will  punish,  whether  committed  by  the  Gentile,  on"obedSnce 
who  has  but  the  light  of  nature  and  conscience  to  guide  ^^  •  ^^"^^^ 
him,  or  by  the  Jew,  who  possesses  the  fuller  knowledge  of 
duty  which  the  Mosaic  law  imparts.     The  Jews  who  have 
not  kept  the  law  cannot  be  saved  by  its  mere  possession, 
179 


Romans  2:14  The  Messages 

for  it  is  not  the  knowledge  of  what  God  requires,  but  the 
performance  of  it,  which  he  accepts.  The  Gentiles  have 
just  as  much  prospect  of  salvation  by  works  as  the  Jews, 
but  neither  can  be  saved  thus,  for  the  moral  perceptions 
of  right  and  duty  which  the  heathen  often  exhibit  show 
that  they  have  a  moral  law  within  them  and  are  amen- 
able to  the  principle :  Doers  of  law  shall  be  justified  ;  and 
since  neither  Jews  nor  Gentiles  are  "  doers  "  in  the  sense 
required,  that  of  perfect  obedience,  they  both  alike  have 
failed  to  sustain  the  test.  On  the  plane  of  law,  then, 
there  is  one  principle  for  all :  Justification  for  those  only 
who  fully  meet  the  divine  requirements ;  punishment  for 
such  as  do  not.  This  will  be  the  law  of  the  future  judg- 
ment for  all  such  as  do  not  avail  themselves  of  the  provi- 
sions of  God's  grace  by  repentance  and  faith. 
The  special       What  though  you  bear  the  theocratic  name  of  Jew,  and 

advantages  .  r  -,  rj-r  j  u 

of  the  Jews   rest  m  secure  confidence  of  divme  favor,  and  possess  the 
°hefr'gSh^^^  knowledge  of  God  and  duty  which  the  Old  Testament 
fng  thera*^^    fumishcs,  and  regard  yourself  as  a  spiritual  superior  among 
(2 :  17-29)     jyien  }     What  does  all  this  signify  if  you  fail  to  justify 
those  claims,  and,  by  immoral  life,  forfeit  the  benefits  of 
your  knowledge  }     Do  you  not  commit  the  very  sin  which 
you  denounce,  and  so  cause  the  heathen  to  despise  the 
God  whom  you  pretend  to  worship  ?     It  is,  indeed,  a  fort- 
unate thing  to  be  a  Jew  and  to  enjoy  the  advantages 
which  God  has  afforded  him  ;  but  if  these  are  not  put  to 
the  uses  of  a  good  life  by  the  Jew,  he  becomes  no  better 
180 


of  Paul  Romans  3  :  7 

than  a  heathen.  Indeed,  if  a  heathen  should,  with  his 
feebler  light,  do  the  deeds  which  your  law  requires,  and 
v/hich  you  yourselves  fail  to  do,  he  would  show  himself  to 
be  more  truly  God's  servant  than  you,  and  would  meet 
with  more  favor  at  the  judgment.  For  it  is  not  the  prac- 
tice of  rites,  nor  the  possession  of  principles,  but  inward 
purity  of  life,  which  proves  one  to  belong  to  the  true  peo- 
ple of  God. 

If,  then,  Jew  and   Gentile  may  thus   exchange  places  The  Jews 

^     ,.  .  .  ,  1  •  •  r     1        T        .     have  the  ad- 

m  God  s  estimation,  does  anything  remain  of  the  Jew  s  vantage  of  a 
boasted  advantage  ?   Yes,  much  remains,  in  whatever  point  revelation 
viewed  ;  and,  first,  his  possession  of  the  revelation  through  (3  =  1-2) 
the  Old  Testament.     I  say  this  advantage  remains,  for,  Their  unbe- 
even  if  the  objection  be  made  that  many  of  the  Jews  have  [l^ju^JlSle 
not  accepted  the  Messiah,  and  so  have  been  false  to  this  (3  =  3-8) 
same  Old  Testament  revelation,  yet  God's  faithful   per- 
formance of  the  promises  which  he  made  to  his  people  is 
not  thereby  precluded.     Let  us  remember  that,  though  all 
men  be  false,  God  is  true.     It  would  seem,  then,  that  hu- 
man faithlessness  is  not  only  consistent  with  God's  faith- 
fulness, but  rather  exhibits  it  in  clearer  light.    Is  man,  then, 
to  blame  ?     Is  his  unbelief  not  (humanly  speaking)  rather 
commendable  ?     No,  for  on  such  a  principle  there  could  be 
no  just  judgment  of  the  world,  since  it  confuses  all  moral 
distinctions.     If,  then,  I,  by  my  falseness,  become  a  means 
of  eliciting  and  magnifying  the  fidelity  and  truthfulness  of 
God,  can  my  falseness,  which  serves  so  good  an  end,  be 
181 


Romans  3  :  8  The  Messages 

reg-arded  as  sinful  ?     But  carry  the  argument  a  step  far- 
ther.    Must  not  this  lead  to  the  principle  :  Increase  false- 
ness that  God  may  be  shown  to  be  true  ;  promote  dis- 
obedience that  God's  faithfulness  may  more  plainly  appear  ; 
that  is,  "  Do  evil  that  good  may  come  "  ?     I  am  wickedly 
charged  with  such  teaching.     Those  who  do  maintain 
AH  man-      such  principles  are  under  a  just  condemnation.     What, 
isguUtyfn  '  then,  is  the  general  conclusion  of  the  whole  argument? 
h^'^g^-i^sf^^   Have  we  Jews  any  advantage  over  the  Gentiles  in  respect 
to  the  prospect  of  salvation  by  works  ?     None  at  all,  for 
both  classes  have  been  proven  to  be,  by  reason  of  their 
sinfulness,  without  hope  of  such  salvation,  a  conclusion 
which  the  Old   Testament   picture   of  human  depravity 
confirms. 
The  Old  And  this  testimony  must  be  true  of  the  Jews,  since  it 

confirms  the  is  fouud  in  the  very  Scriptures  which  God  gave  especially 
noTiSon  to  them.     All,  then,  are  guilty.     None  can  be  saved  by 
by  works      obeying  law  ;  the  less  so  because  the  law  only  intensifies 
the  power  of  sin,  instead  of  delivering  man  from  it. 

4.    The  True  Way  of  Salvation — that  of  Faith 
(J  ••  21.31) 

Tesument  We  have  seen  that  in  the  line  of  legal  works  there  is  no 
other  m?th-  possibility  of  attaining  acceptance  with  God.  But  there  is 
°if  °saivadon  ^"^other  way  of  securing  it — the  very  way  which  the  Old 
—that  of  Testament  teaches — that  is,  by  an  act  of  trust  in  God's 
(3':  21-22)     mercy  as  now  revealed  in  Christ,  and  this  way  is  open  to 

182 


of  Paul  Romans  3  :  31 

all,  without  distinction  of  race  or  privilege.  For  just  as 
all  men  have,  by  sin,  closed  the  path  of  salvation  by  j 
merit,  so  to  all  is  open  on  equal  terms  the  w^ay  of  a  gra-  j 
cious  salvation  which  is  brought  to  man  through  that  j 
work  of  Christ  by  which  he  has  purchased  men's  release  Opened  \ 
from  sin.  This  liberation  was  accomplished  by  God  so  Christ  ^  \ 
manifesting,  in  the  death  of  Chrvst,  his  holy  displeasure  ^^  '  ^^'^^^ 
against  sin  that  he  thereby  dispelled  the  appearance  of  ,j 
being  indifferent  to  evil  (which  was  occasioned  by  his  \ 
lenient  treatment  of  sinners  in  pre-Christian  times),  and  i 
showed  that,  in  forgiving  the  sinner  who  should  trust  in  i 
Christ,  he  was  not  acting  inconsistently  with  the  require-  i 
ments  of  holiness.  Since  salvation  is  secured  only  bv  inferences  / 
the  renunciation  of  all  meritorious  deeds,  none  may  allege  fact  j 
his  rights  or  privileges  as  constituting  a  valid  claim  upon  '  ^  ; 
God.  The  law-principle  of  salvation  may  encourage,  : 
but  the  faith-principle  excludes,  such  presumption.  For 
man  is  justified  by  faith,  which  involves  the  renunciation  - 
of  merit,  whether  his  previous  obedience  to  the  require-  1 
ments  of  the  law  has  been  more  or  less  complete.  In  j 
the  light  of  this  principle  we  see  the  universality  of  Chris-  j 
tianity.  All  stand  on  the  same  plane  before  God  ;  none  ' 
may  claim  salvation  ;  all  may  receive  it  on  the  same  gra- 
cious terms.  God's  uniform  requirement  is  faith ;  he  i 
will  accept  all  men  on  this  one  simple  condition.  Do 
we  then  set  the  law  (whose  efficacy  as  a  means  of  sal-  ; 
vation  we  deny)  and   faith  (whose   efficacy   we   affirm) 

183  i 


Romans  4  :  i  The  Messages 

in  opposition  ?     No.     The  law  itself  confirms  the  very- 
principles  of  faith  which  we  maintain. 

5.    The  Old  Testament  Proof  of  Justification  by  Faith  (4) 

The  Old  In  accord  with  the  statement  that  in  my  doctrine  of 

repr?s?nt?  justification  I  Confirm  the  law,  and  as  an  illustration  of  it, 
bdng^^'^ed^  what  do  we  find  that  our  ancestor  Abraham  attained  ? 
by  faith,  not  j^j^j   ^g  secure  any  meritorious  claim  upon  God  ?      For 

by  works  -' 

(4:  »-5)        if  he  was  justified  by  works  he  might  make  such  a  claim, 
but  this    supposition  is  really  out   of   the    question,   for 
while  his  life  may  be  honorable  before  men,  it  could  fur- 
nish no  ground  of  merit  before  God.     For  all  personal 
merit  even  in  his  case  is  excluded  by  the  scriptural  state- 
ment that  it  was  his  faith,  not  his  works,  which  God  ac- 
cepted,  and   on   account  of   which   he  pronounced  him 
righteous.     Now   in   the  matter  of   legal  obedience,  not 
grace,  but  debt,  is  the  principle  of  award.     But  where  there 
is  no  claim  to  perfect  obedience,  but,  instead,  a  spirit  of 
The  same     trust  in  God,  it  is  that  trust  which  God  accepts.     This 
gmdous*  °fl-  thought  of  a  gracious  treatment  of  man  by  God— a  treat- 
rni°zed1n     "^""^  better  than  he   deserves— finds    expression  in  the 
the  Psalms    Psalm  where  David  pronounces  the  man  happy  against 
^'  whom  the  Lord  does  not  reckon  up  the  whole    sum  of 

his  sins,  but  graciously  hides  thern  with  his  forgiving 
mercy.  In  accordance  with  the  truth  that  righteousness 
is  attained,  not  in  the  line  of  works,  but  of  faith,  is  not 
the  blessing  of  justification  open  to  all,  irrespective  of  cir- 
184 


of  Paul  Romans  4:16 

cumcision?  Yes,  for  the  Scripture,  in  narrating  Abra- 
ham's justification,  speaks,  not  of  circumcision,  but  only 
of  faith.     That   justification  takes  place  without  regfard  Circumci- 

.         ,  .  ,  r  ,        ,  ,  sion  followed 

to  circumcision  is  also  evident  from  the  fact  that  A  bra-  this  recogni- 
ham  was  not  yet  circumcised  when  he  was  justified.    Cir-  barn's^ flith^* 
cumcision  followed  faith  as  its  sign,  and  was  therefore  ^^ '  ^""^ 
secondary  and   dependent  upon  it.     Its  chief  meaning, 
therefore,  was  to  bear  testimony  to  Abraham  as  the  man 
of  faith,  irrespective  of  circumcision.     Therefore  Abra- 
ham's religious  significance  is  connected  primarily  with  his 
faith  and  not  with  his  circumcision.     Hence  it  is  not  Jews 
as  such,  but  believers,  whatever  their  nationality,  who  are 
best  entitled  to  claim  to  be  his  spiritual  sons.     For  his 
religious  pre-eminence  was  not  won  by  legal  works,  but 
rests  upon  God's  gracious  acceptance  of  his  faith.     Essen-  Believers  are 
tially  the  same  must  be  true  of  all  real  followers  of  Abra-  chtiSen^of 
ham,  for  if  they  won  their  reward  by  works,  the  principle  ^n^J  muSbe 
of  grace  would  be  nullified,  because  the  law  brings,  not  justified  by 
righteousness,  but  wrath,  through  its  intensification  of  the  was 
power  of  sin.     Its  immediate  effect  is  therefore  directly 
against  man's  salvation,  for  when  it  appears,  transgres- 
sion and  a  consequent  consciousness  of  sin  which  for- 
bodes  punishment  inevitably  follow.     Since  the  law  makes 
us  objects  of  the  divine  displeasure  rather  than  subjects 
of  salvation,  the  inheritance  of  the  blessings  promised  to 
Abraham  must  be  entered  upon  by  faith,  the  condition 
which   corresponds   to    the  grace  which   bestows   them. 
1 8s 


(4 :  13-25) 


Romans  4:17  77^^  Messages 

Thus  it  is  seen  how  Abraham  (of  whose  numerous  de- 
scendants the  Scripture  speaks)  stands  as  the  prototype  of 
all  believers  before  God,  in  whose  boundless  power  he  so 
implicitly  believed.  This  faith  of  his  which  remained  con- 
fident in  the  face  of  all  human  improbability  of  its  reali- 
zation was  what  enabled  God  to  make  Abraham  the  spir- 
itual father  of  mankind— this  unwavering  confidence,  I 
say,  is  what  God  graciously  accepted  for  righteousness. 
Now  the  narrative  of  Abraham's  justification  in  Genesis 
has  its  chief  value  not  as  the  history  of  an  individual,  but 
because  it  is  typical  of  all  God's  dealings  and  illustrates 
the  principles  upon  which  he  always  proceeds.  The  nar- 
rative contains  the  truths  which  apply  to  us  who  are  be- 
lievers in  Christ  as  the  divinely  appointed  Mediator  of 
salvation. 

6.  Praise  of  God^s  Saving  Grace  (5) 

Tustification      The  consequences  of  justification  are,  first,  a  sense  of 

brings  peace  sccurity  in  our  relations  to  God,  which  we  have  obtained 

denAope     through  Christ,  who   has   introduced   us  into   this   new 

^^  ■  "'^^        position  of  acceptance  with  God ;  next,  a  joyous  hope  of 

future  blessedness  ;  then,  the  ability  to  be  glad  even  when 

beset  by  trials  and  hardships,  because  we  understand  that 

these  conditions   develop   moral   perseverance,  and  this, 

well-tested   Christian    character.     Moreover,   the  reason 

why  this  hope  of  future  good  does  not  disappoint  us  is 

that  the  realization  of  God's  love  to  us  assures  us  of  its 

186 


of  Paul  Romans  5:13 

fulfilment.     What  is  the  guarantee  of  this  love  and  of  the 

hope  founded  upon  it?     It  is  found  in  Christ's  giving 

himself  up  to  death  for  us  in  our  moral  impotence — an 

act  of  sacrifice  which  could  only  spring  from  a  greater 

love  than  is  known  among  men.     Thus  the  greatness  of 

the  divine  love  is  seen  in  the  fact  that  those  for  whom  ^ 

Christ  died  were  not  the  obedient  and  faithful,  but  the 

sinful,  who  were  the  objects  of  God's  holy  displeasure. 

If,  now,  we  know  that  the  divine  love  went  out  thus  The  assur- 
toward  sinners,  how  much  easier  it  is  to  believe  that  the  salvation 
beginning  of  our  salvation  will  be  fulfilled  in  its  comple-  Completed 
tion.     For,  to  repeat  the  argument,  if  God  began  the  work  (s  :  9-") 
of  our  salvation  when  we  were  the  objects  of  his  wrath ; 
if  his  love  was  great  enough  for  that,  how  much  more 
certain  is  it  that,  now  that  we  have  been  acquitted  of  our 
guilt,  we  shall  come  to  our  complete  life  in  Christ }     How 
justly,  then,  may  we  rejoice  in  that  divine  love  which  has 
removed  all  obstacles  to  our  acceptance  with  God,  and 
made  it  possible  for  us  to  be  at  peace  with  him  ! 

In  view  of  the  truths  which  have  been  established,  we  God's  grace 
may  compare  Christ,  his  work,  and  its  result,  salvation,  UJore  than 
with  Adam,  his  fatal  transgression,  and  its  consequence,  J.^po^'^er'''^ 
physical  death,  which  became  the  portion  of  all  because  of  sin 
his  sin  involved  as  its  result  the   sinning  of   all  his  de- 
scendants.    I  afifirm  this  relation  between  sin  and  death 
on  the  ground  that  even  before  the  law  came  in  to  con- 
demn sin  and  to  stamp  it  as  transgression,  all  were  falling 
187 


Romans  $  :  14  The  Messages 

a  prey  to  death.  Even  those  who  lived  during  this  period 
and  had,  unlike  Adam,  no  explicit,  positive  command 
which  they  could  break,  continued  to  die.  [But,  before 
we  carry  out  the  comparison  between  Adam  and  his  work, 
and  Christ  and  his  work,  let  us  note  certain  differences. 
The  favor  of  God  revealed  in  Christ  is  more  than  a  match 
for  the  sin  which  began  with  Adam  and  spread  itself 
over  all  mankind.  Man's  condemnation  issued  from  one 
trespass,  but  God's  restoring  grace  has  more  power  than 
many  trespasses  even,  since  it  saves  man  from  the  power 
of  many.  We  may  be  sure  of  this  because  it  is  more  easily 
conceivable  and  more  certain  that  those  who  received 
God's  gift  in  Christ  will  triumph  over  sin  than  that  all 
should  have  become  involved  in  death  in  consequence  of 
Adam's  trespass.]  So  then— as  we  began  to  say — as  by 
Adam's  sin  all  became  involved  in  death,  by  Christ's  work 
of  righteous  obedience  is  acceptance  with  God  opened  to 
all,  for  the  two  cases  are  parallel.  Christ  is  the  second 
Adam,  come  to  restore  to  God's  favor  those  who  as  de- 
scendants of  the  first  Adam  are  lost  to  it.  Now  the  Old 
Testament  system,  whose  saving  function  I  deny,  had  just 
the  purpose  to  bring  out  this  indwelling  sin  into  its  great- 
est strength,  so  that  the  case  of  man  was  rendered  even 
more  hopeless  than  before ;  but  the  love  of  God  revealed 
in  Christ  is  able  to  overcome  this  power  of  sin  even  when 
thus  intensified  by  the  law,  and  to  bring  man  back  to  di- 
vine favor  and  assure  him  of  eternal  bliss. 
188 


of  Paul  Romans  6  :  8 

7.    The  Refutation  of  Objections  and  False  Infer- 
ences (6,  7) 
(i)  This  Doctrine  of  Salvation  gives  no  Warrant  to  Moral  License 
(6:1-14) 

Shall  we,  from  the  fact  that  where  the  law  brought  out  The  bap- 
human  sinfulness  in  its  full  force  God's  grace  appeared  in  San'^cannot' 
even  greater  power— shall  we  from  this  fact  conclude  that  sfn"^^""^  '° 
sin  is  a  good  thing,  because  it  evokes  God's  grace?    Such  <^ '-  ^-4) 
a  conclusion  is  opposed  by  the  very  nature  of  the  Christian 
life.     How  can  those  who  have  broken  off,  as  by  a  death, 
all  relation  to  the  old  sinful  life,  seek  to  justify  any  further 
connection  with  it?     Our  baptism  expressed  that  entrance 
into   personal   life-fellowship  with   Christ  whose  deepest 
meaning  is  :  participation  in  the  benefits  of  his  sin-atoning, 
sin-destroying  death.    This  participation  involves  an  ethical 
dying  with  Christ  on  his  cross— a  complete  breaking  off 
of  relations  with  the  old,  sinful   life— and   a  burial  into 
moral  death ;  that  is,  a  permanent  separation  from  the 
sinful  world  in  which  we  formerly  lived,  in  order  that  a 
new  life  in  a  new  world  of  motive  and  action  might  be 
begun — a  life  as  different  from   the  former  one  as  was 
Christ's  life  after  his  resurrection  from  what  it  was  before. 
I  may  thus  emphasize  the  fact  that  the  negative  process  His  life  must 
called  "death"  and  ''burial"   to  sin   implies  also   the  t-i"chrisT 
positive  process  called  "  resurrection  "  to  holiness,  for  if  ^^^^  Jjjj"- 
we  experience  that  moral  process  which  is  the  analogue  (6 :  5-") 
of  Christ's  death,  that  is,  separation  from  the  old  life,  we 
189 


Romans  6  :  9  The  Messages 

must  also  experience  its  counterpart,  the  analogue  of 
Christ's  resurrection,  that  is,  a  renewed  and  purified  moral 
life.  Our  old  sinful  self  has  been  put  to  death  ;  the  body, 
where  sin  so  manifested  its  power,  has  been  subdued. 
Such  a  death  means  separation  from  sin.  And  if  it  means 
separation  from  sin  through  union  with  Christ,  it  must 
also  mean  a  new  life  of  holiness  through  union  with  him. 
Christ  in  his  death  broke  off  all  relations  to  sin,  never 
again  to  enter  into  them,  and  at  his  resurrection  entered 
a  life  belonging  wholly  to  God.  So  should  the  Christian 
consider  his  regeneration  which  is  typified  by  his  baptism 
as  demanding  at  once  the  cessation  of  the  sinful  life  and 
Not  sin  but   the  beginning  and  continuance  of  the  holy  life.     I  exhort 

righteous-  ,  r  •       •  1,1-  1 

ness  must  you,  therefore,  not  to  permit  sm  to  control  your  bodies  and 
(6  r  12-14)  ^^^^^  passions  as  it  formerly  did,  but  to  subject  your  bodily 
powers  to  the  uses  of  righteousness  as  the  nature  of  your 
Christian  profession  demands.  You  must  not  permit  sin 
to  dominate  your  lives,  and  you  need  not,  for  you  are  not 
under  the  law-system,  which  always  tends  to  intensify  the 
bondage  of  men  under  sin,  but  under  God's  system  of 
grace,  in  which  is  disclosed  a  way  of  deliverance  from 
sin's  guilt  and  power. 

(2)  Freedom  from  the  Law  not  Freedom  to  Break  it  (6  :  15  to  7  :  6) 
Christian  From  the  fact  that  we  Christians  are  not  under  the  Old 

freedom  is  •11111 

not  freedom  Testament  law,  but  under  God's  grace  m  the  gospel,  shall 
(6  r?5)        we  conclude  that  we  are  free  to  break  the  divine  law  by 

190 


I 

i 
.1 

i 

of  Paul  Romans  6 :  20  j 


sin  ?  By  no  means.  In  refuting  such  an  inference  let  us 
start  from  the  position  that  a  man  is  the  servant  of  what- 
ever he  obeys.  If  a  man  obeys  sin  he  is  sin's  servant ; 
if  he  obeys  righteousness,  then  he  is  bound  to  fulfil  the 
demands  of  righteousness.  Now  this  latter  is  your  case.  The  Chris- 
Your  obedience  and  service  to  sin  are  things  of  the  past.  tlTbe' HgM- 
You  have  committed  yourselves  to  my  teaching,  which  (6^^5-20) 
enforces  the  demands  of  righteousness  upon  every  life. 
When  you  thus  broke  away  from  bondage  to  sin,  you  en- 
tered a  bondage  to  righteousness,  thereby  obligating  your- 
selves to  obey  its  requirements.  I  am  applying  to  these 
high  spiritual  truths  terms  derived  from  human  relations 
so  as  to  make  the  contrast  between  the  characteristic  of 
the  old  life  and  that  of  the  new  plain  to  the  most  undis- 
cerning.  And  I  apply  this  truth  thus :  just  as  you  used 
to  allow  your  bodily  powers  to  be  dominated  by  sin,  so 
you  should  now,  as  Christians,  make  them  the  means  of 
serving  and  promoting  holiness  of  life.  For  (to  repeat  my 
distinction  between  the  two  kinds  of  life)  in  your  old  life 
you  were  freemen  in  respect  of  righteousness,  and  bond- 
men in  respect  of  sin  ;  the  opposite  is  now  true ;  you  are 
now  free  from  sin  and  bound  to  righteousness.  But  look- 
ing away  from  the  principle  to  the  consequences  of  the  old 
sinful  life,  what  reward  did  it  bring  }  Only  a  fruitage  of 
which  you  are  ashamed,  for  all  its  results  are  in  the  line  of 
that  final  issue,  moral  death.  But  the  opposite  of  all  this 
is  your  case  now.  Being  freemen  in  relation  to  sin  and 
191 


Romans  6:21  The  Messages 


Such  action  bondmen  in  relation  to  God,  you  have  holiness  and  ever- 
ho1iness°and  lasting  life  as  your  portion.  So  diverse  are  the  outcomes  in 
(6^'^"f-2'?  ^^^  ^^°  cases.  The  just  desert  of  the  former  is  death  ;  the 
gracious  gift  which,  in  the  case  of  the  latter,  God  bestows, 
is  eternal  life  through  the  gracious  work  of  Jesus  Christ. 
Christians         Thosc  who,  like  you  Romans,  are  acquainted  with  law, 

have  broken  .         ,  ,        r     ,  •       •    i        i  i 

with  the  Old  Will  at  once  recognize  the  truth  of  the  principle  that  the 
syTtS^arif  law  ceases  to  have  dominion  over  the  man  at  the  man's 
by  a  death    ^jg^j-j^      j^e  relation  between  the  person  and  the  law  is 

(7  :  i-o) 

sundered  by  death.  We  see  an  illustration  and  proof  in 
the  fact  that  when  a  husband  dies  the  wife  is  then  free  to 
marry  another  man.  The  marriage  bond  is  dissolved  by 
death.  Previous  to  the  death  of  one  of  the  parties  the 
other  is  not  free  to  contract  another  marriage  ;  to  do  so 
would  be  adultery.  In  like  manner — applying  this  princi- 
ple to  spiritual  relations— the  bondage  of  you  Christians 
to  the  Old  Testament  law  was  broken  by  a  death — the 
moral  death  to  sin  of  one  of  the  parties  (that  is,  your- 
selves). You  were  under  the  law  as  your  master,  but  are 
now  under  Christ,  just  as  the  woman  whose  first  husband 
has  died,  comes  under  the  authority  of  another  whom  she 
is  then  free  to  marry.  Our  former  situation  under  the  law 
was  one  of  bondage  under  a  hard  master,  sin,  with  which 
the  law  allied  itself  to  enslave  us.  But  now  we  are  freed 
from  that  master  by  a  moral  death,  in  order  that  we  may 
freely  and  gladly  serve  our  new  master,  Christ,  not  from 
oiitward  constraint,  but  from  a  glad  inward  impulse. 
192 


of  Paul  Romans  7  :  23 

(3)  The  Law  Merely  a  Useful  Instrumentality  (7  :  7-25) 
Does  it  follow  from  my  apparent  depreciation  of  the  law  The  law 
that  it  is  evil  ?     No  ;  it  is  not  itself  evil,  but  only  the  occa-  sS/uiness^of 
sion  of  developing,  by  the  reaction  which  it  provokes  on  ^^.       ^ 
the  part  of  indwelling  sin,  the  evil  in  men  into  expression. 
Without  law  men  are  comparatively  unaware  of  their  in- 
herent wickedness,  but  when  law  comes  with  its  demands 
and  ideals  they  are  seen  to  have  utterly  failed  to  meet  its 
requirements,  and  thus  its  immediate  effect  is  rather  to 
conduct  them  to  condemnation  than  to  the  holiness  of  life 
which  the  law,  in  itself  considered,  contemplates.    Sin,  not 
law,  is  the  cause  of  this  condemnation.    The  law  is  an  in-  It  cannot 

,  .    ,        .  -         .  ,...,,  enable  me  to 

strument  which  sm  uses  for  its  purpose,  but  is  in  itself  conquer  sin- 
holy.  The  moral  destruction  which  I  speak  of  is  wrought  (5'VH^2"3r^ 
by  sm  which  dwells  in  the  flesh.  It  is  against  this  over- 
mastering foe  that  the  good  desires  and  aspirations  which 
survive  in  the  unregenerate  man  contend,  but  contend  in 
vain.  My  efforts  to  keep  the  law  are  rendered  unavailing 
by  the  power  of  sin,  which  that  very  law  calls  out  into 
greater  strength.  I  am  no  more  my  true,  my  would-be 
self,  but  sin  so  rules  my  life  that  I  am  powerless  to  realize 
my  best  desires.  Two  laws  or  forces  contend  within  me 
— sin,  which  allies  the  law  with  itself,  and  my  reason ;  in 
other  words,  the  flesh,  the  evil  propensities  and  passions, 
and  my  deeper,  truer,  moral  feelings  and  desires.  In  this 
conflict  the  evil  power  is  completely  victorious,  so  that  I 
am  rendered  a  hopeless  slave  of  sin.  Whence  shall  re- 
193 


Romans  7  :  24  The  Messages 

Only  Christ  Icase  comc  ?     I  well  know  now  that  it  comes  alone  from 

""^^-.ttll)     Christ.     Such  is  the  inner  conflict  in  the  life  that  aspires 

after  goodness  ;  such  the  despair  to  which  it  is  driven  in 

its  oft-baffled  strivings,  and  such  the  release  which  Christ 

affords. 

8.   The  Blessedness  of  being  Justified  (8) 

Union  with       The  State  of  the  Christian  is  thus  the  very  opposite  of 
?troys  the     that  which  I  have  just  described.     The  verdict  of  the  law 
(8°^i-4°/  ^'"  is  '^ot  °^^  against  him,  because  he  has  been  delivered  from 
that  condemnation  which  the  law  pronounces,  and  from 
the  sin  which  occasioned  the  condemnation,  by  the  power 
of  the  Spirit,  which  entered  his  life  in  consequence  of  his 
union  with  Christ.     The  law  could  not  free  him  from  its 
own  curse,  but  could  only  reaffirm  its  adverse  verdict, 
not  because  of  any  defect  in  the  law,  but  because  of  the 
power  of  sin,  which  perpetually  exposed  the  man  to  the 
law's  condemnation.     But  Christ,  whom  God  sent  into 
the  world  to  share  our  nature,  apart  from  its  sinfulness, 
has  accomplished  this  deliverance,  so  that  a  way  is  opened 
This  Hfe  of   for  the  fulfilment  of  the  law's  just  rei,direments.    This  re- 
sures^peacT  sult  is  attained  by  establishing  in  man  the  inner  dominion 
Sifty"'"'°''  of  the  Spirit,  which  overthrows  that  of  the  flesh  and  de- 
cs :  5-1 0      termines  all  the  aspirations  and  conduct  of  the  man  tow- 
ard a  holy,  spiritual  life,  instead  of  toward  the  moral  death 
to  which   it   was  formerly  tending.     Thus   the   man  is 
brought  into  real  harmony  with  God— for  only  through 
194 


of  Paul                                                       Romans  8 :  17  | 

the  rule  of  the  Spirit  in  us  can  the  old  enmity  to  God  which  1 

sin  occasioned  be  removed.     The  possession  of  Christ's  i 

Spirit  alone  proclaims  us  truly  his.     If  we  possess  that  I 

Spirit,  we  have  the  guarantee  of  an  imperishable  life.  The  j 

body  must  indeed  die  in  consequence  of  the  curse  which  : 

human  sin  brings  with  it,  but  this  death  cannot  affect  the  - 

spirit  of  the  man  who  has  participated  in  Christ's  salva-  ' 
tion.     If  we  possess  the  life-giving  Spirit  of  God,  he  will 

grant  us  a  future  life  and  resurrection  through  the  power  :; 
of  that  indwelling  Spirit. 

Since  the  Spirit  is  the  determining  element  of  the  Chris-  it  is  best  . 

„,..  ,,,  ,.  .,  denned  as 

tian  life,  we  Christians  are  bound  to  follow  his  guidance,  sonship  and 

Only  that  life  which  he  inspires  is  worthy  to  be  called  life.  Go?  '^  '°  ' 

The  carnal  life  is  death,  and  the  death  of  the  carnal  im-  (^  '•  "-^7)  ; 

pulses  is  life.     It  is  through  following  the  impulses  of  the  j 

Spirit   that  we   prove  ourselves  God's  sons.     When  we  j 

became  Christians  we  did  not  enter  a  servile  condition  ' 

similar  to  that  in  which  we  were  under  the  law,  but  we  ' 

entered  a  filial  relation  in  which  we  can  address  God  as  "j 

our  Father.     And  the  inner  testimony  of  the  Spirit  in  our  \ 

hearts  assures  and  confirms  this  relation.     If  we  are  God's  1 

children,  then  of  course  we  inherit  the  great  blessings  of  j 

his  kingdom.     This  we  do,  however,  only  because  we  are  j 

joined  with  Christ  and  share  the  sufferings  which  faithful  ] 
service  to  him  may  entail.     At  present  the  Christian  must 

suffer  for  Christ's  sake,  but  how  much  will  the  future  \ 

glory  of  the  Messianic  kingdom  outweigh  such  suffering !  ; 

195 


Romans  8  :  i8  The  Messages 

Any  present  Of  this  coming  blesscdncss  we  find  everywhere  an  eager 

suffering  is  •  t-  •  •         ^  ^  ^      u 

preparatory  expectation.    Evcn  inanimate  nature  seems  to  be  awaiting 

gl^^^reater  j^^     -phe  reason  is  that  God,  in  subjecting  nature  to  the 

(H :  18-22)     [aw  of  decay  and  death,  mingled  an  element  of  hope  with 

this  condition,  which  leads  her  to  expect  deliverance  from 

this  law  and  participation  in  the  freedom  from  sin's  curse 

which  awaits  God's  children.     Such  a  prospect  for  nature 

seems  suggested  by  the  condition  of  eager  yearning  and 

intense  dissatisfaction  which  she  shows  with  her  present 

The  Chris-    condition .     But  not  only  do  we  see  this  yearning  for  de- 

tian  IS  ever  u  r 

expectant     liveraucc  from  sin's  consequences  on  the  part  of  nature ; 

(8  .  23-25)  ^^^^  Christians,  who  have  been  acquitted  of  their  sins  and 
have  become  obedient  children  of  God,  are  subject  to  this 
condition  of  perishablencss  which  has  been  impressed 
upon  nature.  They,  too,  must  die,  and  they  naturally  await 
with  hope  their  future  deliverance  from  the  reign  of  sickness 
and  death  ;  that  is,  the  bestowment  of  an  imperishable 
embodiment  for  the  soul.  I  say  "  with  hope,"  for  this 
element  is  mingled  with  all  our  experience  of  salvation. 
We  have  not  yet  enjoyed  its  full  fruition.  Our  incom- 
plete emancipation  from  the  law  of  decay  and  death  leaves 
us  this  great  boon  to  expect  in  the  heavenly  world. 

All  the  re-         Not  Only  docs  the  hope  just  described  inspire  us,  but 

sources  of  ,_,...,  .  ,   . 

God's  grace  the  Holy  Spirit  aids  us  in  our  weakness  and  m  our  prayers 

the  Chris-^    by  his  all-prevailing  intercessions.     Since  this  interces- 

(8^" 26-  o)     ^^^'^  ^^  accordant  with  God's  will,  he  alone  knows  its  full 

significance  and  power.    But  there  is  one  thing  which  we 

196 


of  Paul  Romans  9 :  5 

do  know ;  that  is,  that  all  events  co-operate  to  secure  the 
final  good  of  believers  ;  because  we  were  from  the  be- 
ginning included  in  God's  foreknowledge  and  purpose,  and 
thus  our  standing  as  Christians  has  the  whole  plan  of 
God  to  support  it.  The  realization  of  our  salvation  in  the 
past  and  in  the  future  but  fulfils  the  gracious  plan  of  God 
for  our  lives. 

The  practical  conclusion  is,  that  God's  purpose  of  grace  The  blessed 
is  pledged  to  us.     God,  who  provided  for  our  salvation  in  Sre  saiva- 
the  great  gift  of  his  Son,  will  not  withhold   from  us  any  ['3°" 31.   ) 
lesser  benefit.     None  can  bring  a  charge  against  God's 
chosen  ones,  since  God  himself  has  acquitted  them.     None 
may  condemn  them,  since  Christ  died,  rose,   and  inter- 
cedes for  them.     There  is  no  hardship  or  suffering,  not 
even  death — no,  nor  any  power  whatsoever  in  all  the  uni- 
verse, which  can  separate  us  from  the  love  which  Christ 
has  for  us. 

9.  God's  Providential  Dealing  with  the  Jewish 
Nation  (9  :  1-29) 

How  deep  is  my  interest  in  my  countrymen,  and  how  The  sad 
deeply  I  lament  their  rejection  of  the  Messiah  is  evidenced  isfiTto^ 
by  my  willingness  to  perish  if  thereby  I  might  save  them.  MeS?* 
Their  lapse  seems  the  more  sad  in  view  of  their  great  (9 : 1-5) 
privileges  and  advantages  as  the  theocratic  people,  chief 
of  which  is  the  descent  of  Christ  from  Jewish  ancestry  on 
his  human  side,  while,  in  the  depths  of  his  being,  he  par- 
197 


Romans  9 :  6  The  Messages 

This  failure  takes  of  the  nature  of  the  blessed  Deity.     But  the  unbe- 
sSSent>th  lief  of  my  people  will   not  involve  the  failure  of  God's 
*^oi5sIJ"*^    promise.     If  v^e  look  back  at  our  history  we  perceive  that 
(9  :  6-13)      there  has  been  a  selective  process  going  on  ;  not  all  mem- 
bers of  the  nation  proved  themselves  true  children  of  God. 
We  see  this  in  the  case  of  the  two  sons  of  Abraham,  Ish- 
mael   and  Isaac,  and   their  descendants.      Only  one   of 
these  lines  proved  faithful  to  God ;  yet  God's  promise  to 
his  people  was  not  thereby  annulled.     Another  example 
is  found  in  the  two  lines  which  are  descended  from  Isaac, 
that  of  Esau  and  that  of  Jacob.     The  fact  that  God  made 
choice  of  the  latter  rather  than  of  the  former  shows  that 
Jacob  was  not  chosen  for  any  merit  of  his  own. 
God's  free-        Because  God  chooses  one  and  rejects  another,  shall  we 
wSo^m  in     conclude  that  he  is  unjust  ?     No  ;  for  in  the  law  he  claims 
?he  nafioT'*^  that  prerogative.     His  choice  of  any  is  based,  not  upon 
Jaikdhf      ^'^^'^   merits  or  strivings,   but  upon  his  own   sovereign 
question       mcrcy.     An  example  of  this  absoluteness  of  God's  action 
^  *  '*  ^        is  seen  in  his  dealing  with  the  Pharaoh.     The  Old  Testa- 
ment says  that  God  brought  him  upon  the  field  of  history 
in  order  to  exhibit  his  power  upon  him.     This  example  also 
shows  that  God   extends   his  mercy  to  men  or  hardens 
them  in  sin  according  to  his  good  pleasure, 
demiafl?^^'      ^^^  ^^^  ^^^^  ^^^^  provoke  the  objection  :     If  a  man, 
tion  sover-    in  pursuing  a  sinful  course,  is  but  fulfilling  the  divine 
(i^ig^agr*  will,  how  Can  God  attach  guilt  to  his  action  ?     The  ques- 
tion  is  presumptuous.     Man  is  quite  incompetent  thus  to 

.93 


of  Paul  Romans  9  :  32 

judge  the  procedure  of  God.  Men  are  like  clay  in  the 
hands  of  the  potter.  Can  the  clay  complain  if  the  potter 
makes  from  the  same  lump  vessels  for  noble  and  vessels 
for  ignoble  use  ?  So  if  God,  while  wishing,  on  the  one 
hand,  to  exhibit  his  justice  in  the  punishment  of  some 
men  for  whom  this  penalty  had  been  determined,  yet,  out 
of  compassion,  withheld  its  execution  for  a  time,  who  has 
a  right  to  complain  (either  of  the  long  suffering  or  of  the 
determination  to  destroy)  ?  and  if,  further,  it  was  his  pur- 
pose to  exhibit,  during  this  period  of  forbearance,  his  sav. 
ing  mercy  on  some  whom  he  had  chosen  for  this  end — 
whether  Jews  or  Gentiles — who  has  the  right  to  com- 
plain ?  The  Old  Testament  speaks  of  such  acts  of  God 
as  being  wholly  independent  of  all  claims  or  merits  on 
man's  part,  as,  for  example,  in  the  call  of  the  Gentiles, 
and  in  the  preservation  of  a  remnant  in  Israel. 

10.    The  Jews  Responsibility  for  their  Rejection 
(9  :  30  to  10  :  21) 

Since  God's  action  is  never  based  upon  human  merit,  They  have 
and  since  he  always  acts  justly,  what  must  we  conclude  ISn^ by" 
is  the  reason,  on  the  Jews'  side,  of  their  rejection  and  of  5'eeds°"''"^ 
the  Gentiles'  acceptance  ?     It  is  that  while  the  Jews  were  (9:  30-33) 
striving  to  establish  their  own  righteousness   by  works, 
the  Gentiles  have  accepted   the  righteousness  which   is 
offered  through  the  gospel  on  condition  of  faith.     As  of 
old,  Israel  found  the  divine  word  the  occasion  of  their 
199 


Romans  9 :  32  The  Messages 

overthrow  and  calamity,  because  of  their  disobedience  to 
God,  so  do  they  now  again  stumble  over  the  truth  that 
faith  is  that  which  God  requires. 
They  have        How  earnestly  do  I  yearn  for  the  salvation  of  my  peo- 

real  but  mis-  •'  •'  .  ... 

directed  zeal  pie,  and  wcU  I  may,  for  they  still  have  much  mterest  m 
(10. 1-5)       their  ancestral  religion,  but  how  mixed  with  misconcep- 
tion of  its  real  principles  and  demands  !     From  this  mis- 
conception proceeds  this  futile  effort  to  win  salvation  by 
merit  instead  of  accepting    that  which    God  graciously 
The  easy      offcrs.     There  can  be  no  thought  of  the  law  as  the  means 
faith'the"y^  of  salvatiou  uow  that  Christ  has  come;  and,  indeed,  it 
afe^yil'^^'^"  ^^^^  ucvcr  actually  a  means  of  salvation,  because  its  re- 
jected quirement  was  perfect  obedience  ;  it  could  not  save  with- 
out that,  and  that  was  always  wanting.     The  faith-prin- 
ciple is  quite  different.     It  sets  before  us  no  impracticable 
task.     It  only  asks  us  to  accept  the  divine  promise  and 
truth  which  are  close  at  hand  ;  it  demands  only  that  we 
lean  in  faith  upon  Christ.    Resting  in  him  and  confessing 
him  as  Saviour,  we  shall  have  security  and  peace.     This 
is  a  truth  of  universal  application.     Its  promise  of  salva- 
tion is  as  wide  as  the  race.     All  may  accept  it.     Nor  can 
the  Jews  justly  say  that  this  way  of  grace  was  not  known 
to  them,  and  so  excuse  themselves. 

Let  us  examine  this  justification  of  disobedience.    Have 

they  not  had  abundant  opportunity  to  learn  these  truths 

of  grace   and    faith  which  pervade  their  own  Scriptures 

as  the  light  of  the  sun  pervades  the  world  .^     Already, 

200 


of  Paul  Romans  n  :  ii 

in  Moses  and  the  prophets,  we  find  allusions  both  to  the  Their  own 
extension  of  the  true  religion  to  the  heathen  and   to  the  wouffSte 
hardness  of  the  chosen  people.     Thus  the  truths  which  I  Jhe  ri^'h?^™ 
now  teach  and  the  reasons  for  them  are  not  new,  but  old,  ^^y 
and  should  have  been  understood  and  appreciated  by  the 
Jewish  people. 

II.    The  Restoratio7i  of  the  Nation  (ii) 

That  God  has  not  utterly  cast  off  the  Jewish  people  Israel's  un- 
from  his  favor  I  am  myself  a  living  evidence.     Remem- a^ in  the°^ 
ber  that,  as  in  former  times,  when   the  nation  seemed  P^JVf  ^"^ 
lost  in  idolatry  and  sin,  a  remnant  was  still  left  who  re-  ("  =  ^-^o) 
mained  true  to  God,  just  so  now  there  is,  in  accordance 
with  the  provisions  of  God's  grace,  a  faithful  few.     The 
majority,  seeking  to  uphold  their  own  self-righteousness, 
have  fallen  a  prey  to  moral  hardening,  but   some  have 
accepted  the  terms  of  God's  gracious  salvation.     To  the 
others  we  might  apply  the  Old  Testament  language  in 
which  the  prophets  describe  the  obduracy  of  the  faithless. 
But  even  the  lapse  of  the  nation  as  a  whole  will  not  be  it  has  made 
permanent.     By  rejecting  the  Messiah  they  have  occa- conversion* 
sioned  his  earlier  and  fuller  proclamation  to  the  heathen,  GeittLs 
who,  by  accepting  him,  will  prove  to  the  Jews  what  they  ("  =  "'^s) 
have  lost  by  not  so  doing.     The  Jews  will  thus  be  stim- 
ulated, by  the  example  of  the  Gentiles  and  by  the  bless- 
ings which  the  heathen  will  be  seen  to  enjoy,  to  accept 
Christ  also.     If  a  benefit  resulted  to  the  Gentiles  from 


Romans  ii  :  12  The  Messages 

the  Jews'  lapse,  how  much  greater  a  blessing  will  flow 
from  the  recovery  of  the  Jews  to  the  Messianic  kingdom 
which  the  conversion  of  the  heathen  will  facilitate  !  I 
am  writing  to  a  Gentile  Church.  As  the  messenger  of 
the  gospel  to  Gentiles,  it  will  be  seen  that  I  am  acting 
within  the  true  scope  of  my  office  in  pointing  out  the  bear- 
ing of  the  Jews'  fall  upon  the  heathen  world.  Certainly, 
if  God  could  thus  overrule  their  fall  for  good,  he  surely 
could  make  their  conversion  a  yet  greater  good,  and  this 
is  that  for  which  I  hope,  for  the  nation  is  still  holy  unto 
God — his  peculiar  possession. 
Israel's  But  you  Gcntilcs,  whose  entrance  into  the  Messianic 

natural  noli-  •' 

nessfaciii-  kingdom  the  fall  of  the  Jews  has  facilitated,  should  not 
ratfon  "  "^  couclude  that  this  was  due  to  some  merit  of  yours  and  so 
Oil  16-24)  ^"^  ^"'■^  P^^^^  ^"^  boasting  over  the  Jews.  Remember 
that  the  ancient  theocracy  is  still  the  basis  of  the  Messi- 
anic kingdom.  Do  not  therefore  imagine  that  it  was 
favoritism  on  God's  part  for  you  which  led  him  to  reject 
the  Jews  in  order  to  receive  you.  He  will  as  readily  re- 
ject you  if  you,  like  the  Jews,  become  unfaithful  to  him. 
Be  humble,  then,  and  beware  lest  you  repeat  their  sad 
history. 

In  these  dispensations  we  behold  at  once  God's  leniency 
and  his  severity  ;  to  those  who  have  been  true  to  him  he 
has  been  very  gracious  ;  with  the  disobedient  he  has  been 
severe.  If  now  he  would  graciously  receive  you  Gentiles 
upon  faith,  how  much  more  will  he  take  back  into  his 
202 


cf  Paul  Romans  12:  I 

favor  his  peculiar  people  when  they  shall  forsake  their 
disobedience ! 

Consider  well  these  providential  dispensations,  nor  pre-  Gentile  and 

...  I    •         I  T        ^      I.  .     ,  Jew  shall 

sume  to  criticise  or  explain  them.     In  Gods  wisdom,  a  yet  be  united 
partial  and  temporary  fall  of  Israel  has  been  permitted,  J-huISi 
but,  at  last,  the  nation  as  a  whole  shall  be  saved  and  the  ^'^  •  ^5-32) 
hopes   of  future  good  which    her  prophets   express    be 
realized.     The  displeasure  of  God  at  the  Jews  inured  to 
your  benefit,  but  for  the  sake  of  the  founders  of  the  na- 
tion his  ancient  people  shall  still  be  the  object  of  God's 
favor,    God's  purpose  in  the  choice  of  the  nation  shall  not 
finally  miscarry,  for  as  the  Jews'  lapse  occasioned  your 
speedier  reception,  so  shall  the  divine  favor  bestowed  upon 
you  be  the  means,  in  turn,  of  hastening  their  recovery. 
God's  purpose  in  the  hardening  and  rejection  of  both 
classes  (Jews  and  Gentiles)  is  subordinate  to  his  purpose 
to  make  both  the  object  of  his  mercy. 

How  profound  are  these  mysteries  of  God's  providence  A  glorious 

exhibition  of 


and  government !    We  cannot  explain  them.    No  man  can  Di 

wii 

(II  :  33-36) 


penetrate  his  secrets,  as  the  Scriptures  say,  for  he  is  him   ^'^'^^"^ 


self  at  once  the  source,  the  means,  and  the  end  of  all 
things ;  as  such  let  us  render  him  all  praise ! 

12.   The  Life  of  Consecration  to  God's  Service  (12) 

By  appeal  to  God's  goodness  to  you,  brethren,  I  urge  its  standard 
you  to  consecrate  yourselves,  body  and  mind,  to  his  ser-  Go^d^' 
vice — the  true,  real  spiritual  service  of  the  heart — so  that '"  •  ^'  ^^ 
203 


Romans  12  :  2  The  Messages 


you  may  prove  in  experience  the  blessedness  of  doing  his 
Its  fruitage  holy  will.     This  service  you  can  only  accomplish  in  the 

a  contented  / .  '  .......  . 

and  earnest  Spirit  of  humility  and  sooemess,  which  IS  inspired  and 
U2T3-8)      regulated  by  faith.     We  have  various  gifts  of  faith,  as  the 
dififerent  parts  of  the  body  have  various  functions  ;  let  us 
exercise  them  all  with  fidelity,  remembering  that  unless 
we  are  guided  by  trust  in  Christ  in  so  doing,  we  shall  fall 
Maxims  for  jnto  self-rightcousness  and  vanity.    Let  us  diligently  prac- 
(12  :  9-21)     tise  the  various  Christian  virtues,  of  which  love  is  the  chief, 
and  whose  highest  exercise  is  seen  in  kindness,  sympathy, 
and  humility.     This  temper  will  prevent  the  spirit  of  re- 
venge, and  enable  us  to  dwell  peaceably  with  mankind. 
Remember  that  God  will  requite  wrongs  done ;  do  not 
seek  to  forestall  his  judgment ;  treat  foes  with  kindness ; 
by  so  doing  you  will  lead  them  to  remorse  and  repentance 
and  will  conquer  their  malignity  by  love. 


13.   The  Public  Relatt07is  of  the  Christian  (13) 
Obedience        We  must  obey  the  civil  power,  for  it  is  a  divinely  or- 

to  the  state      ,    .        ,  ,         ,  .   ,  ,  ,    .  ,   , 

a  Christian  daiucd  agcucy  for  the  punishment  of  wrong-doing  and  for 
(13T 1-7)  the  commendation  of  well-doing.  Only  if  we  do  evil  have 
we  anything  to  fear  from  the  state.  In  that  case  we  shall 
fall  under  its  just  and  certain  penalties.  Therefore  let  us 
obey,  not  from  fear  only,  but  because  obedience  is  right. 
The  right  of  the  state  to  obedience  involves  its  right  to 
levy  taxes ;  render,  therefore,  to  the  different  authorities 
the  dues  which  they  have  a  right  to  exact.  Pay,  I  say,  all 
204 


of  Paul  Romans  14:12 

debts,  except  the  debt  of  love.     That  is  a  perpetual  obli-  Love  a 
gation,  since  it  is  the  essence  of  the  whole  divine  law  ending 
which  never  relaxes  its  demands  upon  us.     To  the  duties  °i^3f  g!^^) 
of  love  I  would,  then,  exhort  you.     The  time  of  our  re- 
demption draws  near ;  let  us  devote  ourselves  to  deeds  of 
goodness  and  not  to  works  of  vice. 

14.    Thi  Treatment  of  Conscientious  Scruples 
(14  :  I  to  15:13) 
Receive  to  Christian  fellowship  such  as  have  doubts  and  Forbearance 

^  the  true  ba-     ' 

scruples  as  to  certain  courses  of  action — in  themselves  un-  sis  of  Chris- 
...  ...  ,  .  ,  ,     tian  fellow- 

essential — but  not  with  a  view  to  making  such  scruples  ship 

objects  of  special  attention  and  judgment.  An  example  ^^"^ '  ^'^' 
of  such  scruples  is  found  in  the  case  of  one  who  refrains 
from  eating  meat.  Let  not  him  and  the  one  who  has  no 
such  scruple  judge  one  another,  since  God  accepts  both. 
Both  are  Christ's  servants,  and  it  is  his  to  approve  or  dis- 
approve them.  Another  example  is  found  in  one  who  still 
holds  by  the  Jewish  sacred  days.  Both  those  who  do  this  Christ  is  our 
and  those  who  do  not  are  moved  by  conscientious  convic-  ("4^6-13) 
tions  for  the  Lord's  service.  Let  them  not  judge  one  an- 
other. So  in  general  we  must  carefully  regard  the  feel- 
ings and  convictions  of  others.  Whatever  we  do,  we  must 
do  in  the  spirit  of  service  to  our  Master,  who  both  died 
and  rose  that  he  might  be  the  Lord  of  us  all.  Why,  then, 
judge  one  another  ?  God  alone  is  judge,  all  must  bow  to 
him,  not  to  one  another.  Each  must  stand  for  himself 
205 


the  obliga- 
tions of 
Christian 


Romans  14  :  13  The  Messages 

before  God's  judgment — not  that  of  other  men.     What- 
ever judgments,  then,  we  pass  in  regard  to  our  Christian 
brethren,  let  us  by  all  means  pass  this  one,  that  we  ought 
not  to  hinder  their  religious  life. 
The  rights        The  man  who  has  no  such  scruples  as  I  have  named  is, 

of  Christian  .      ,,        •    i  tt     i  n     i         •    i  ^  >   t 

liberty  to  be  no  doubt,  theoretically  right.  He  has  all  the  rights  which 
reguate  y  ^^^  claims,  but  lovc  may  require  him,  in  certain  cases,  to 
forego  their  exercise.  Otherwise  he  may,  by  his  failure  to 
charity  apply  the  Christian  law  of  love,  injure  those  whom  Christ 
has  so  greatly  loved  as  to  die  for  them.  Try  to  keep  the 
Christian  fame  of  your  church  without  reproach,  by  avoid- 
ing all  such  disputes  with  their  unhappy  consequences,  for 
religion  does  not  consist  in  the  maintenance,  on  either  side, 
of  such  points  of  difference,  but  of  an  inner  spiritual  life^ 
He  who  lives  that  life  is  approved  of  God  ;  therefore  seek 
to  promote  harmony  and  to  build  up  Christian  character  in 
others.  Such  rights  as  I  have  named  yield  to  the  higher 
obligations  of  Christian  helpfulness ;  cherish  strong  con- 
victions of  such  rights,  if  you  will,  but  do  not  try  to  impose 
them  upon  those  who  cannot  admit  or  accept  them.  Fort- 
unate, indeed,  is  the  man  who  in  such  matters  has  no  scru- 
ple as  to  the  course  which  he  decides  to  pursue,  for,  o^ 
course,  those  who  are  in  doubt  about  their  right  to  act  as 
they  do  must  be  self-condemned,  because  they  are  not  act- 
ing with  the  full  consent  of  conscience,  and  one  sins 
against  his  own  moral  nature  when  he  does,  in  such  cases, 
what  his  conscience  is  not  clear  in  approving. 
206 


of  Paul  Romans  15  :  i8 

It  accords  with  the   spirit  of  Christ,   as  shown  in  his  Christ's  ex- 
earthly  life,  to  show  a  kindly  and  concessive  feeling  for  ^h^u|ht£ul 
the  weak  and  hesitating.     His  was  a  life  of  reproach  rather  ^^^J  'J'n Jour- 
than  of  self-gratification.     The  picture   of  the   suffering  agement 
Messiah  found  in  the  Old  Testament  was  given  for  our  in- 
struction, that  we,  steadfastly  following  his  example  and 
cultivating  his  spirit,  might  have  the  hope  of  future  bless- 
edness with  him  in  his  kingdom.      May  God  give  us  a 
spirit  of  harmony,  so  that  we  may  unitedly  honor  him. 
Be  therefore  considerate  and  helpful  to  one  another,  for 
Christ  has  made  all,  without  distinction,  the  object  of  his 
love — the  Jews,  according  to  God's  ancient  promises,  and 
the  Gentiles,  for  his  mercy's  sake.     Let  all  alike  praise 
the  Messiah,  as  the  psalmist  says  ;  let  all  acknowledge  him 
as  the  true  Davidic  King  of  whom  Isaiah  prophesied,  and 
may  you  all  find  peace  in  trusting  him,  and  hope  in  the 
inspiration  of  the  Holy  Spirit. 

15.    The  Apostles  Inspiring  Mission  (15  :  14-33) 
I  am  indeed  confident  of  your  sincerity,  spirituality,  and  Paul's  desire 

•'  "^       *  ^  to  promote 

disposition  to  aid  one  another.     It  was  that  you  might  be  the  Christian 
even  more  perfect  in  this  regard  that  I  have  in  some  ex-  readers  the 
pressions  very  frankly  reminded  you  of  your   duty — in  J^rit^nVthe 
accordance  with  my  commission  to  promote  the  gospel  ^^tter 
among  the  Gentiles.     Let  me  not  speak,  however,  of  what 
I  have  done  for  you  or  others ;  Christ  has  rather  done  it 
through  me  by  giving  me  strength  and  inspiration,  ena- 
207 


Romans  15  :  19-33 

bling  me  to  carry  the  gospel  from  its  starting-point  in  Je- 
rusalem to  the  remote  province  of  Illyricum.     In  all  this 
labor  I  made  it  a  point  of  honor  not  to  work  where  others 
were  working,  but  to  go  to  the  outlying  regions  where  the 
gospel  had  not  yet  been  carried. 
His  desire  to      The  grcatncss  of  my  task  has  prevented  me  from  com- 
C<T-  22°28f    ing  to  Rome,  but  now  that  my  work  in  the  regions  named 
is  finished,   I  hope  to  realize  my  long-cherished  desire 
to  visit   Rome.      I  want  to  travel  by  way  of  your  city 
when  I  go  to  Spain.     Meantime  I  must  make  a  journey 
to  Jerusalem  to  carry  up  thither  the  contribution  of  the 
Macedonian  and  Achaian  churches  to  the  poor  members 
of  the   mother-church— a  gift  which  fittingly  recognizes 
the  indebtedness  of  the  Gentile  churches  to  the  primitive 
Jerusalem  church  for  a  knowledge  of  the  gospel. 
His  request       J  am  Confident  that  when  I  come  I  shall  be  provided 
prayers        with  the  powcr  to  help  and  strengthen  you.     Pray  ear- 
U5 :  29-33)    nestly  for  me,  that  I  may  suffer  no  harm  at  the  hands  of 
the  Judaizing  opponents  of  the  gospel  in  Judea  ;  that  my 
mission  thither  may  fully  accomplish  its  end,  and  that,  this 
done,  I  may  come  and  find  spiritual  refreshment  among 
you.     Meantime  and  always  may  the  divine  presence,  the 
true  source  of  peace,  be  yours  !  ^ 

»  Chapter  i6  consists  so  largely  of  personal  references  that  it  did  not  seem 
practicable  to  paraphrase  it. 


208 


THE  EPISTLE  TO  THE  COLOS- 
SIANS 


THE   EPISTLE   TO    THE  COLOSSIANS 


CHARACTERISTICS   OF     THE    EPISTLES    OF     THE    IM- 
PRISONMENT 

The  four  epistles  next  to  be  considered — Colossians, 
Philemon,  Ephesians,  and  Philippians — compose  the  third 
group  of  Paul's  letters  and  were  written  after  he  became 
a  Roman  prisoner.  Some  scholars  refer  the  first  three  of 
these  to  his  imprisonment  at  Cassarea  (see  Acts  23  and 
24).  Among  the  reasons  assigned  is,  that  a  Colossian 
runaway  slave  (Col.  4:9;  Philem.  10  ff.)  would  more 
naturally  and  easily  betake  himself  to  Csesarea  than  to 
the  distant  city  of  Rome,  and  that  Paul's  close  personal 
relations  with  the  Christians  of  Asia,  disclosed  in  Colos- 
sians and  Philemon,  is  more  naturally  explained,  if  he  was 
still  at  the  comparatively  near  city  of  Cassarea.  But  the 
more  common  view  is  that  all  these  letters  were  written 
during  Paul's  imprisonment  at  Rome  (Acts  28).  The  nar- 
rative in  Acts  23,  24,  would  not  lead  us  to  think  that  Paul 
was  active  as  a  preacher  during  his  Caesarean  imprison- 
ment, as  these  letters  show  him  to  have  been  during  the 
period  when  they  were  composed.  Moreover,  at  C^sarea 
211 


Colossians  The  Messages 

he  could  hardly  have  had  the  hope  of  soon  being  liber- 
ated which  he  expresses  in  these  epistles  {e.g.^  Philem.  22). 
In  any  case,  Philippians  was  written  from  Rome,  as  the 
reference  to  the  emperor's  household  (Phil.  4  :  22)  quite 
decisively  proves.  If  written  at  Rome  they  would  prob- 
ably fall  within  the  years  a.d.  62  and  63. 

So  far  as  these  epistles  are  doctrinal  they  ti'cat  chiefly 
of  the  person  and  work  of  Christ.  In  the  churches  of  Co- 
lossae  and  vicinity  a  form  of  error  was  current  which  made 
it  especially  important  for  the  apostle  to  set  forth  the  true 
dignity  and  supremacy  of  the  Saviour.  It  thus  appears 
that  these  epistles  mark  a  new  stage  in  the  work  of  Paul. 
In  writing  his  great  doctrinal  letters,  especially  Galatians 
and  Romans,  it  had  been  necessary  for  him  to  urge  the 
true  condition  of  salvation,  namely,  faith,  in  contrast  to 
the  Pharisaic  principle  of  works  of  merit.  Now  he  must 
hold  aloft  the  true  object  of  faith,  namely,  the  supreme 
divine  Saviour  himself,  in  opposition  to  speculation  which 
would  degrade  him  and  deny  to  him  the  eminence  which 
belongs  to  him.  Formerly  the  great  question  was  :  On 
what  terms  does  God  save  men  ?  Does  he  owe  salva- 
tion to  any  because  of  what  they  have  done,  or  does  he 
bestow  it  as  an  unmerited' favor  upon  condition  of  trust 
and  self-surrender  ?  Now  the  question  is :  What  is  the 
nature,  the  rank,  the  dignity  of  the  Mediator  of  salvation  ? 
Is  he  one  of  a  series  of  saviours  }  Does  he  belong  to 
some  angelic  order,  or,  does  he  stand  supreme  and  sol- 
212 


of  Paul  Colossians 

itary  ?  Is  he  the  Head  and  Chief  of  all  creation  ?  Other 
questions  and  interests  occupied  the  apostle's  mind  in 
writing  these  letters,  but  this  is  the  great  burden  of  their 
doctrinal  portions,  especially  of  Colossians  and  Ephesians. 

II 

THE   ERRORS   COMBATED   IN   COLOSSIANS 

The  Colossian  "  heresy  "  was  a  mixture  of  Jewish  and 
heathen  elements.  On  its  Jewish  side  it  was  akin  to  the 
tenets  of  the  obscure  and  ascetic  sect,  the  Essenes.  On 
its  heathen  side  it  was  kindred  to  a  type  of  speculation 
which  later  became  rife  under  the  name  of  Gnosticism. 
The  principal  characteristics  of  the  error  were  :  a  lowering 
of  the  dignity  and  saving  power  of  Christ,  the  substitution 
of  various  ascetic  abstinences  and  ritualistic  practices  for 
trust  in  him,  the  worship  of  angels  and  a  revelling  in 
dreams  and  visions.  Let  us  briefly  illustrate  these  points 
from  the  epistle  itself.  Evidently  this  false  philosophy 
which  was  "  after  the  tradition  of  men  and  the  rudiments 
of  the  world  "  did  not  hold  fast  to  Christ  as  Head  (i  :  17  ; 
2  :  19),  or  assign  to  him  his  true  pre-eminence  as  the  One 
m  whom  dwells  all  the  fulness  of  Deity  (i  :  19 ;  2  :  9). 
The  false  teachers  enjoined  such  "  precepts  and  doctrines 
of  men  "  (2  :  22)  as  "  Handle  not,  nor  taste,  nor  touch  " 
(2  :  21),  abstinences  which,  says  the  apostle,  "  have  no 
213 


Colossians  The  Messages 

value  against  the  indulgence  of  the  flesh  "  (2  :  23).  They 
were  characterized  by  an  enforced  and  unnatural  "  hu- 
mility "  and  "  severity  to  the  body,"  by  a  "  worshipping  of 
angels  "  and  a  fondness  for  brooding  over  the  wonders 
which  they  thought  they  had  seen  in  visions  (2  :  18,  23). 
The  result  was  that  they  were  losing,  and  were  weaken- 
ing in  others,  the  hold  upon  Christ  as  the  sole  and  sufficient 
Saviour,  the  Son  of  God's  love  in  whom  men  have  their 
redemption,  "  who  is  the  image  of  the  invisible  God,  the 
first-born  of  all  creation  "  (i  :  15). 

The  aim  of  Paul  in  writing  the  letter  has  already  been 
implied  in  what  has  been  said  ;  it  was  to  combat  and 
counteract  the  errors  which  have  been  described  and  to 
confirm  the  readers  in  Christian  faith  and  life.  The  epis- 
tle abounds  in  earnest  practical  exhortations  as  well  as  in 
eloquent  portrayals  of  Christ's  supreme  glory.  There 
runs  through  it  a  vein  of  Paul's  Christian  mysticism.  Its 
keynote  is  union  with  Christ :  "  for  you  died  (to  sin),  and 
your  life  is  hid  with  Christ  in  God  "  (3  :  3). 

Ill 

THE    MESSAGE    TO    THE    COLOSSIANS 

I.  Salutation  and  Thanksgiving  (1:1-8) 
Salutation         \  Paul,  made  an  apostle  of  Christ  by  a  divine  call,  and 
Timothy,  our  brother  in  the  gospel,  to  the  holy  and  faith- 
214 


of  Paul  Colossians  1:15 

fill  Christians  in  Colossas  ;  the  favor  and  peace  of  God  be 
with  you. 

We  render  unceasing:  thanks  to  God   for  the  report  Thanksgiv- 

,  .    ,  ,  ,  ,  .  1  f  1  .        ing  for  their 

which  we  have  heard  concerning  your  steadfast  devotion  faith  and 
to  Christ  and  your  love  to  your  fellow-Christians.     These  iJ°e  ^^^ 
graces  are  inspired  by  that  hope  of  the  blessed  life  in  (^  '•  3-^) 
heaven  which  was  begotten  in  you  by  your  earlier  instruc- 
tion in  the  gospel — that  gospel  which  everywhere  bears 
fruit  in  blessing,  just  as  it  has  done  in  you  ever  since  you 
received  it.     Such  was  the  gospel  taught  you  by  our  dear 
fellow-laborer,  Epaphras,  who  has  represented  us  among 
you,  and  who  now  brings  us  tidings  of  your  Christian  love. 

2.   The  Pre-eminence  of  Christ  (i  :  9-29) 

Since  we  heard  the  joyful  news  of  your  faith  and  love,  Anexhor- 
we  have  not  ceased  to  pray  that  you  may  increase  in  the  prog?es?  in 
knowledge  of  God  and  in  spiritual  discernment  so  as  to  be  edge  o?^^" 
able  to  do  the  divine  will ;  I  pray  that  you  may  more  and  Christ 
more  apprehend  God's  truth  and  may  be  filled  with  the 
strength  which  his  glorious  power  gives,  which  will  enable 
you   to  bear  all  sufferings  and  hardships  with  cheerful- 
ness, and  to  render  praise  to  God,  who  has  prepared  us  to 
share  in  his  heavenly  glory.     He,  indeed,  rescued  us  from 
the  bondage  of  moral  darkness  and  made  us  citizens  in 
the  kingdom  of  his  beloved  Son,  who  procured  our  release 
from  our  former  bondage  ;  he  is  the  manifestation  of  the 
unseen  God,  the  One  who  antedates  all  creation,  by  whose 

2>5 


Colossians  i  :  i6 


The  Messages 


The  su- 
premacy  of 
Christ  in  the 
world  and  in 
the  Church 
(i  :  15-20) 


An  appeal 
to  the  read- 
ers to  con- 
tinue con- 
stant in 
devotion  to 
Christ 
(i  :  21.23) 


agency  all  beings  and  powers  in  heaven  and  earth  were 
created  ;  and  as  he  is  the  means,  so  also  is  he  the  goal  ot 
all  things  ;  he  exists  before  creation  and  he  is  the  Power 
which  sustains  and  holds  together  all  things.  And  he  who 
stands  in  this  relation  of  priority  and  superiority  to  the  uni- 
verse sustains  a  similar  relation  to  the  church,  which  is  his 
mystical  body.  As  the  Risen  One,  he  is  the  source  of  its 
life  ;  thus  in  both  the  natural  and  the  spiritual  orders  he  is 
supreme.  And  this  supremacy  is  his,  because  God  willed 
that  all  the  plenitude  of  Deity  should  reside  in  him,  and 
that  by  his  death  he  should  abolish  the  discords  of  the  uni- 
verse and  bring  in  harmony  among  all  powers  and  beings, 
in  earth  and  heaven.  You  Gentiles,  who  were  by  your 
former  evil  life  estranged  from  God,  are  included  in  the 
terms  of  that  great  divine  peacemaking  ;  by  Christ's  death 
you  have  been  saved,  that  you  might  stand  blameless  be- 
fore God  in  the  judgment,  if  you  remain  firmly  grounded 
in  the  truth  of  the  gospel  which  was  taught  you — the  same 
gospel  which  the  apostles  have  spread  far  and  wide  and  of 
which  I  was  called  to  be  a  servant. 


3.    The  Apostle  s  Efforts  on  Behalf  of  his  Readers 
(I  :  24  to  2  :  7) 

Paul's  la-  Sustained  by  such  encouragements,  I  can  glory  in  those 
sufferings  in  hardships  by  which  I  am  supplementing  in  my  own  per- 
S  ofr'^s?  son  the  sufferings  which  Christ  endured  for  the  sake  of 
(1 :  24-29)     his  spiritual  body,  the  church,  of  which  he  made  me  a 

216 


of  Paul                                                  Colossians  2:7  . 

] 

steward,  that  I  might  perform  for  you  Gentiles  the  service  j 

of  dispensing  to  you  God's  abounding  grace  and  publish 

the  glorious  divine  mystery  which  had  been  kept  a  secret  ' 

from  the  beginning,  but  now  in  these  last  days  has  been 

revealed  to  his  people.     This  mystery,  in  all  its  fulness  of  '! 

blessing,  God  was  pleased  to  make  known  in  the  calling  of 

you  Gentiles ;  namely,  that  Christ  is  also  your  Saviour.  i 

This  Saviour  we  apostles  preach  to  all  men  without  dis-  ' 

tinction  as  their  true  Guide  and  Teacher.     Our  aim  is  that  ; 

all  may  be  complete  in  him.     In  order  to  further  this  aim, 

I  discipline  myself  in  self-denying  toil,  and  put  forth  all 

the  energy  which  Christ  inspires  within  me.  ; 

Consider  the  greatness  of  my  apostolic   labors — myTheneces- 

anxiety  for  you  and  for  your  Laodicean  neighbors  and  for  pr?me  loy".  i 

many  others  who  have  not  seen  me  face  to  face.     Con-  chns?  j 

stantly  do  I  wrestle  in  spirit  that  they  may  be  confirmed  in  ^^  •  ^"7)  \ 

faith  and  united  in  love,  and  may  attain  to  full  conviction  \ 

and  perfect  understanding  respecting  that  glorious  mys-  ; 

tery  of  God,  which  is  Christ,  who  contains  in  himself  all  ful-  j 

ness  of  heavenly  wisdom.     Therefore  I  warn  you  against  • 

those  who  would  persuade  you  with  plausible  arguments  \ 
to  give  up  your  faith  in  him.     For  though  I  am  personally 
absent  from  you,  I  am  present  with  you  in  interest  and 
sympathy  and  am  glad  to  see  the  firm  position  which  you 

take  up  against  such  persuasions,  and  the  loyal  trust  in  ' 

Christ  which  you  display.     Do  not  abandon  him  of  whom  ; 

you  have  learned,  but  remain  constant  in  your  devotion  to  \ 

217  I 

] 


Colossians  2  :  8  The  Messages 


him.  growing  ever  stronger  in  Christian  truth  and  life  and 
rejoicing  in  God's  goodness  to  you. 

4.  A  Warning  against  Current  Errors  (2  :  8-23) 

The  supe-  Beware  lest  you  fall  a  prey  and  are  made  captive  by  the 
Christianity  representatives  of  a  shallow  and  pretentious  "  philosophy," 
errorr^  bascd  ou  human  conceit  and  childish  fancy,  which  de- 
(2  :  8-15)  grades  the  person  of  Christ,  for  in  him,  in  his  glorified  bod- 
ily form,  dwells  all  the  plenitude  of  Deity  and  in  him  you 
receive  the  fulness  of  your  spiritual  life,  since  he  is  the 
chief  of  all  the  angelic  orders  (of  which  your  would-be 
teachers  say  so  much).  In  him,  too,  you  have  the  true 
spiritual  circumcision,  which  means  the  abandonment  of 
carnal  appetites  and  passions.  This  spiritual  renewal  is 
expressed  in  your  baptism,  which  signifies  death  to  the 
old  life  and  resurrection  to  the  new  life,  through  the  grace 
of  him  who  raised  Christ  from  the  dead.  You  Gen- 
tiles, who  were  spiritually  dead  in  your  sinfulness,  even 
you  has  God  raised  up  to  life  in  Christ  and  has  purged 
away  your  sins.  The  condemnation  of  the  law  which 
stood  against  us  he  has  abolished,  abrogating  it  by  the 
death  of  Christ ;  like  a  conqueror  he  has  despoiled  all 
hostile  powers  of  their  armor,  has  put  them  to  open  shame, 
and  led  them  captive  in  the  triumph  of  Christ. 

Since,  then,  you  are  freed  from  the  bondage  of  the  law, 
let  no  one  bring  you  under  the  tyranny  of  its  observances, 
which  are  but  a  shadow,  of  which  Christ  is  the  substance. 
218 


of  Paul  Colossians  3  :  3 

Let  no  one  prevent  you  now  from  winning  the  Christian  The  folly  of 
victory  by  inducing  you  to  adopt  a  pretentious  humility  mfufy  an"d 
which  expresses  itself  in  the  worship  of  angel-powers,  in  ^"fghip 
supposed  visions  and  vaunted  wisdom — a  false  religion  (2 :  16-19) 
v^'hich  abandons  Christ  and  destroys  the  true  unity,  and 
prevents  the  growth  of  the  church  over  which  he  is  su- 
preme. 

You  Christians  have  broken  all  relations  with  element-  The  folly  of 
ary  religions  as  by  a  death  ;  why,  then,  do  you  citizens  practices 
of  heaven  still  long  for  the  outward  ordinances  which  are  ^^  •  ^°'^3) 
only  fitted  for  the  discipline  of  children,  ascetic  rules  of 
abstinence  from  various  meats  and  drinks  (things  which 
are  material,  perishable,  and  unimportant),  precepts  which 
have   but   a  human  authority  ?     In  such  practices,  with 
their  forced  devotion,  their  parade  of  humility,  and  ascetic 
rigor,  there  is  only  a  pretence   of   superior  knowledge; 
they  are  utterly  useless  as  a  check  upon  the  power  of  sen- 
sual passion. 

5.   The  Christ ia?t  Standards  of  Duty  (3  :  i  to  4  :  6) 

Since  now  you  have  risen  into  a  holy  life  with  Christ,  The  high 
you  should  fix  your  thoughts  upon  that  heavenly  world  of  modves^of 
truth  and  reality  in  which  Christ  lives  and  reigns.     On  [.^^ <^^^"s»ian 
spiritual,   not  on   material,  interests  should  your  hearts  ^3 : 1-4) 
be  set.     For  when  you  became  Christians,  you  broke  re- 
lations, as  by  death,  with  the  old  sinful  life,  and  through 
Christ    entered    into   a   fellowship  with  God  which    the 
219 


Colossians  3:4  "  The  Messages 

world  does  not  know.     But  when  Christ,  the  source  of 
our  spiritual  life,  shall  be  revealed  in  glory  at  his  coming, 
then  you,  too,  shall  shine  forth  in  your  real  nature  as  his 
redeemed  ones. 
Christianity      Since  you  have  entered  upon  this  new  and  holy  life,  you 

inconsistent  ^  ... 

^yith  a  sinful  must  forsake  all  that  is  inconsistent  with  it,  all  base  de- 
(3^:  5-1 1)  sires  and  practices,  and  especially  greed,  the  worship  of 
riches.  Such  sins  call  down  upon  those  who  abandon 
themselves  to  them  the  judgment  of  heaven :  in  the 
power  of  them  you  lived  before  your  conversion.  But  now 
that  you  have  become  Christians,  you  must  forsake  all 
malicious  passion  and  all  false  and  slanderous  speech,  for 
you  have  left  the  old  evil  life  behind  you,  and  have  begun 
a  new  life  whose  nature  it  is  to  develop  mto  an  increasing 
knowledge  and  likeness  to  God — a  life  in  which  the  old 
distinctions  of  race  and  social  condition  are  annihilated 
and  Christ  is  the  sole  bond  of  union  and  fellowship. 
The  virtues       Therefore  you,  as  God's  chosen  people,  must  practise 

and  spirit  of  "'  i        r  r 

the  Christian  the  virtues  of  geutleness,  endurance,  and  forgiveness, 
^ "  "  '^  bearing  with  one  another  and  reconciling  your  differences 
in  the  spirit  in  which  Christ  has  granted  you  his  grace  ; 
and  let  all  these  virtues  be  embraced  within  the  all-com- 
prehending virtue  of  love  which  binds  together  and  com- 
pletes them  all.  And  let  your  hearts  be  governed  by 
the  peace  which  Christ  imparts  and  for  whose  realization 
in  the  unity  of  his  church  he  has  called  you  into  the 
Christian  life  ;  and  do  not  fail  to  be  grateful.  Let  Christ's 
220 


of  Paul  Colossians  4  : 6 

truth  enrich  your  hearts  with  its  spiritual  wisdom.  In- 
spire one  another  by  your  common  worship  and  praise, 
and  let  your  thanksgiving  be  no  mere  outward  service. 
Let  all  your  life  be  religious — a  service  to  Christ,  a  thank- 
offering  to  God. 

Christian  duty  requires  that  wives  obey  their  husbands  ;  His  duty  in 
that  husbands  cherish  their  wives  and  use  no  harshness  tions(3^  ^18 
with  them  ;  that  children  obey  their  parents,  and  that,  in  *°  *  *  '^ 
turn,  parents  vex  not  their  children,  lest  they  grow  dis- 
heartened and  sullen ;   also  that  slaves    render  to  their 
masters  cheerful  and  sincere  service,  and  regard  such 
service  as  a  duty  to  Christ.     Let  each  fill  his  place  and 
faithfully  do  his  work,  considering  it  as  a  divinely  given 
task,  for  the  performance  of  which  he  will  be  duly  re- 
warded by  Christ  at  the  judgment.     On  the  other  hand, 
he  who  injures  another  shall  be  requited  therefor,  and  by 
an  impartial  tribunal.     Therefore  let  masters  see  to  it 
that  they  treat  their  bondmen  with  justice  and  equity,  not 
forgetting  that  they,  too,  are  servants  of  Christ,  who  holds 
them  responsible. 

Be  earnest  and  alert  in  prayer  and  praise.     Prav  that  Exhorta- 

^     ,  .  .  „        ,  tions  to 

God  may  open  to  me  new  opportunities  to  offer  the  gospel  prayerful- 
to  men,  for  which  I  am  now  suffering  imprisonment,  that,  dfscretlon 
as  I  ought,  I  may  fearlessly  proclaim  it.     Be  discreet  in  ^^ '  ^'^^ 
your  relations  with  unbelievers ;  let  no  opportunity  for 
doing  good  escape  you.     Let  your  converse  with  others 
be  tempered  by  pleasantness  and  wisdom,  so  that  your 

221 


Colossians  4 : 7 


The  Messages 


account  of  your  life  and  doctrine  may  have  a  wholesome 
moral  effect. 


Commendc 
tion  of 
Tychicus 
and  Ones- 
imus 
(4  :  7-9) 


Christian 
greetings 
(4  :  10-17) 


6.  Personal  References  (4  :  7-18) 

Tychicus,  who  has  been  my  faithful  helper  in  the  gos- 
pel, will  give  you,  when  he  delivers  this  letter,  full  tidings 
regarding  me.  Indeed,  I  have  sent  him  to  you  that  you 
may  learn  from  him  how  I  fare,  and  that  by  messages 
from  me  he  might  encourage  you  in  the  Christian  life. 
With  him  will  come  our  dear  fellow-believer,  Onesimus, 
who  is  himself  a  Colossian.  They  will  tell  you  fully  the 
state  of  matters  here . 

I  send  you  greetings  from  Aristarchus,  my  companion 
in  prison ;  from  Mark,  cousin  to  Barnabas  (concerning 
whom  I  have  already  sent  directions  to  welcome  him 
heartily,  if  he  pays  you  a  visit),  and  from  Jesus,  surnamed 
Justus ;  all  three  Hebrew  converts.  These  alone  of  the 
Jews  have  co-operated  with  me  in  Christian  work  and 
have  supported  me  in  my  time  of  trial.  Epaphras,  your 
fellow-townsman,  and  a  devoted  Christian,  also  sends 
greetings.  He  is  earnest  in  prayer  that  you  may  prove 
faithful  and  steadfast  in  the  service  of  God.  I  bear  testi- 
mony to  his  deep  anxiety  for  your  church  and  for  those  at 
Laodicea  and  Hieropolis.  Greeting  also  from  my  dear 
friend.  Luke,  and  from  Demas.  Greet  from  me  the 
Laodicean  Christians,  and  especially  Nympha  and  the 
company  of  Christians  which  assembles  in  her  house. 
222 


of  Paul  Colossians  4:16-18 

And  when  this  letter  has  been  read  to  your  church  see 
that  it  is  read  also  to  the  Laodicean  church  and  do  you, 
in  turn,  read  the  letter  which  I  have  sent  to  the  Laodi- 
cean church  and  which  you  will  obtain  from  them.  Give 
to  Archippus  this  message  from  me :  Attend  diligently 
to  the  service  which,  in  the  name  of  Christ,  I  committed 
to  you. 

I  add  a  personal  greeting   in  my  own   handwriting.  The  apos- 

UU-/-J.  u  tie's  auto- 

Remember  my  chams.     God  s  grace  be  yours.  graph 

(4  :  18) 


223 


THE  EPISTLE  TO  PHILEMON 


THE   EPISTLE   TO   PHILEMON 


THE  OCCASION  OF  THE  LETTER 

The  Epistle  to  Philemon  is  the  only  strictly  private  let- 
ter of  Paul  which  has  come  down  to  us.  It  is  a  plea  for 
a  runaway  slave,  Onesimus,  who  had  in  some  way  de- 
frauded his  master,  Philemon,  gone  off  to  Rome,  and  there 
been  converted  by  the  apostle.  Philemon  and  his  wife 
ApphiawereColossian  Christians  and  converts  and  friends 
of  Paul.  When  the  apostle  sent  his  epistle  to  the  Colos- 
sian  church  by  the  hand  of  Tychicus,  he  sent  with  this 
messenger  the  converted  slave  Onesimus  (Col.  4:7-9), 
bearing  this  personal  message  to  his  former  master.  How 
Onesimus  had  met  with  Paul  we  do  not  know;  but  in 
some  way  he  had  done  so,  and  "  the  slave  of  Philemon  be- 
came the  freedman  of  Christ  "  (Lightfoot),  and  the  apos- 
tle's trusted  and  valued  Christian  friend.  Paul  calls  him 
his  "  very  heart. " 

II 

THE   PECULIARITIES   OF   THE    LETTER 

The  friendship,  kindness,  and  playfulness  of  the  letter 
can  best  be  felt  by  carefully  reading  the  epistle  itself.   There 
227 


Philemon  The  Messages 

is  a  charm  of  freedom  and  affection  in  this  friendly  mes- 
sage which  is  not  surpassed  by  anything  in  all  Paul's 
writings.  The  play  on  the  meaning  of  the  name  Onesimus 
("profitable")  in  verses  ii  and  20,  the  proposal  of  the 
penniless  prisoner  Paul  to  give  a  bond  for  whatever  Ones- 
imus owed  his  friend  {v.  19),  and  the  reminder  given  to 
Philemon  of  how  much,  as  Paul's  convert,  he  owed  to  the 
apostle,  are  among  the  touches  of  humor  and  pathos  which 
lend  an  enduring  charm  to  this  delightful  letter. 

Ill 

THE  MESSAGE    TO   PHILEMON 

I.  Salutation  and  Thanksgiving  (1-7) 

Salutation         Paul,  a  prisoner  of  Christ  Jesus,  and  Timothy,  our 
'  ^  brother  in  the  faith,  to  Philemon,  our  dearly  beloved  and 

fellow-laborer  in  the  gospel,  and  to  Apphia,  our  sister,  and 
to  Archippus,  our  fellow-soldier  in  Christ,  and  to  the  church 
w^hich  assembles  in  your  house  :  Grace  and  peace  be  with 
you  from  God  our  Father  and  from  the  Lord  Jesus  Christ. 
ingTJ^^Phii-      ^  thank  God  for  your  growth  in   faith   and  goodness 
emon's  virt-  every  time  I  mention  you  in  my  prayers ;  for  I  hear  of  the 
(4-7)  love  and  faith  which  you  show  toward  Christ  and  all  your 

fellow-Christians.     I  pray  that  in  the  knowledge  of  spirit- 
ual good,  your  faith  may  evidence  itself  in  communicating 
blessing  to  others,  to  the  praise  of  Christ.     For  it  was  a 
228 


of  Paul  Philemon 

great  solace  to  my  heart  when  I  learned  how  you,  my 
brother,  had  by  your  deeds  of  love  cheered  your  fellow- 
disciples. 

2.   The  Appeal  for  Oneshnus  (8-22) 

Since  I  have  heard  these  tidings  of  your  Christian  love,  The  apos- 
although   I  might  enjoin  upon  you  to  do  what  accords  that  PhUe- 
with  that  love,  yet  I  prefer  to  ask  it  as  a  favor — inasmuch  Scei^°back 
as  I  am  an  old  man  and  a  prisoner — because  of  my  devo-  ^i^^g^^QiT/si 
tipn  to  the  gospel.     I  have  a  favor  to  ask  of  you  regarding  muswho  has 
my  child  in  the  faith  to  whom   I  became  as  a  spiritual  a°airist1an* 
father  by  leading  him  to  Christ  here  in  my  imprisonment.  ^^"^*^ 
I  mean  Onesimus,  who,  in  time  past,  has,  indeed,  belied 
the  meaning  of  his  name  ("  profitable  ")  and  proved  very 
unprofitable  to  you,  but  who  now,  as  a  Christian,  will  fulfil 
the  meaning  of  his  name  and  prove  himself  profitable  to 
us  both.     I  have  sent  him  back  to  you  now  with  this  let- 
ter, dear  as  he  is  to  me,  yes,  dear  as  my  very  heart.     I 
should  have  been  glad  to  keep  him  that  he  might  repre- 
sent yourself  in  ministration  to  me  in  my  imprisonment ; 
but  I  did  not  feel  at  liberty  to  do  this  without  your  consent 
lest  I  seem  to  be  forcing  a  service  from  you  which  you 
had  not  freely  authorized.     It  has  occurred  to  me  that 
Providence  may  have  permitted  him  to  be  separated  from 
you  for  a  time  that  he  might  come  back  to  you  in  a  new 
character  and  relation,  no  longer  as  a  mere  slave,  but  as  a 
beloved  fellow-Christian.     Such  is  he  to  me,  and  how 
229 


Philemon 

much  more  so  should  he  be  to  you,  toward  whom  he  sus- 
tains both  a  worldly  and  a  spiritual  relation.  Now,  in 
view  of  our  friendship,  I  ask  you  to  receive  and  treat  him 
as  you  would  me,  and  whatever  he  owes  you — charge  it  to 
me.  Here  is  my  bond  in  my  own  handwriting  :  I,  Paul, 
will  pay  it ;  I  say  nothing  here  of  what  you  owe  me,  since 
it  was  I  who  led  you  to  Christ.  Receive  Onesimus,  then, 
and  thereby  prove  yourself  my  Onesimus — "  profitable  " 
to  me — and  thus  cheer  my  spirit  by  your  Christian  con- 
duct. I  feel  sure  that  in  this  matter  you  will  do  even  more 
than  I  ask  you  to  do.  Prepare,  also,  to  receive  a  visit  from 
me,  for  I  hope  that  in  answer  to  your  prayers  I  shall  be 
released  and  permitted  to  visit  you. 


3.  Farewell  Greetings  (23-25) 

my  fellow-captive  in  Christ,  gre 
low-laborers,  Mark,  Aristarchus, 
Luke.     The  grace  of  Christ  be  with  you.    Amen. 


Personal  sal-     Epaphras,  my  fellow-captive  in  Christ,  greets  you,  and 
(23-35)         so  do  my  fellow-laborers,  Mark,  Aristarchus,  Demas,  and 


230 


THE  EPISTLE  TO  THE  EPHESIANS 


THE   EPISTLE  TO  THE   EPHESIANS 


THE    CHURCHES    OF    ASIA 

The  third  missionary  journey  of  Paul  (Acts  i8  :  24  ff.). 
as  it  is  commonly  called,  was  not  so  much  a  "  journey" 
as  a  period  of  labor  in  the  evangelization  of  proconsular 
Asia,  of  which  Ephesus  was  the  metropolis.  For  about 
three  years  (Acts  20 :  31)  Paul  and  his  assistants  made 
their  head-quarters  at  Ephesus,  and  from  there  as  a  centre 
his  helpers  went  out  mto  neighboring  regions  making 
converts  and  founding  churches.  In  this  way  we  can 
naturally  account  for  Paul's  keen  interest  in  such  churches 
as  those  at  Colossae,  Laodicea,  and  Hierapolis  (Col. 
4  :  13-16),  which  he  had  never  personally  visited.  They 
had  been  instructed  in  the  type  of  doctrine  which  he 
taught  and  they  belonged  to  his  field  of  labor.  Hence  it 
was  natural  that  he  should  write  them  letters.' 

This  period  of  Paul's  sojourn  in  Ephesus  and  vicinity 
was  one  of  joyful  and  successful  labor.     He  was  accom- 

1  The  reference  in  Col.  4  :  16  to  an  epistle  which  was  to  come  to  Colossae 
from  Laodicea  in  return  for  the  Colossian  epistle  which  was  to  be  sent  to 
Laodicea  to  be  read  by  the  church  there,  makes  it  quite  certain  that  Paul 
wrote  a  letter  to  the  Laodiceans  which,  unfortunately,  has  been  lost. 


Ephesians  '  The  Messages 

panied  and  assisted  by  such  trusted  helpers  as  Apollos, 
Priscilla  and  Aquila,  and  Timothy.  At  Ephesus  he  had  a 
host  of  devoted  friends — witness  the  touching  scene  of 
his  meeting  with  the  elders  of  the  Ephesian  church  at 
Miletus  on  his  way  to  Jerusalem  when  they  all  "  fell  on 
Paul's  neck  and  kissed  him,  sorrowing  most  of  all  for  the 
word  that  he  had  spoken,  that  they  should  behold  his  face 
no  more  "  (Acts  20  :  37,  38).  Despite  the  great  oppo- 
sition and  the  many  difficulties  which  he  encountered, 
the  word  of  God  "  grew  mightily  and  prevailed  "  (Acts 
19  :  20).  As  the  apostle  expressed  it,  he  "  fought  with 
beasts  at  Ephesus  "  (i  Cor.  15  :  32),  but  they  were  not  able 
to  prevail  against  him.  The  magicians  burned  their 
books  in  his  presence  (Acts  19  :  19)  and  the  mob  of  sil- 
versmiths, led  by  Demetrius  (Acts  19  :  23  ff.),  quickly 
vanished  when  told  that  the  Roman  power  might  call 
them  to  strict  account  for  disturbing  the  peace  of  the  city. 
One  obtains  the  most  clear  and  impressive  picture  of  the 
apostle's  life  at  Ephesus  from  his  pathetic  address  to  the 
elders,  recorded  in  Acts  20  :  18-35. 


II 

WAS    EPHESIANS    A    CIRCULAR    LETTER? 

The  reader  of  the  Revised  Version  will  observe,  oppo- 
site  the   first   verse   of  this  episde,  this  marginal  note : 
234 


of  Paul  Ephesians 

"  Some  very  ancient  authorities  omit  at  Ephesus."  The 
reference  is  to  the  fact  that  the  two  oldest  manuscripts  of 
the  New  Testament  omit  this  indication  that  Ephesus 
was  the  destination  of  the  letter.  From  this  fact  and 
from  the  general  character  of  the  epistle,  many  scholars 
have  concluded  that  it  was  really  a  circular  letter  to  the 
churches  of  proconsular  Asia,  to  which  the  name  of  the 
chief  city  of  the  region  was  afterward  attached.  On  this 
view  it  may  be  supposed  that  a  space  was  left  in  the  sal- 
utation into  which  could  be  inserted  the  name  of  the  par- 
ticular place  where  the  letter  was  being  read,  that  the 
letter  finally  fell  into  the  keeping  of  the  Ephesian  church, 
and  that  the  space  was  at  length  permanently  filled  by 
the  phrase  at  Ephesus.  However  this  may  be,  it  is  cer- 
tain that  the  letter  is  less  personal  and  specific  than  most 
of  Paul's  epistles,  and  seems  perfectly  adapted  to  the  more 
general  use  which  this  theory  of  its  origin  attributes  to  it. 
In  any  case,  it  was  designed  for  the  Ephesian  church, 
even  if  it  was  also  intended  to  be  read  to  other  congre- 
gations. 

Ill 

THE    THEME    AND    DATE    OF    THE    EPISTLE 

Like  the  Epistle  to  the  Colossians,  our  epistle  treats 
mainly  of  the  person  and  work  of  Christ.  It  dwells  with 
special  emphasis  upon  Christ's  headship  over  the  church, 

235 


Ephesians :  The  Messages 

which  is  described  as  his  mystical  body,  and  upon  the  rec- 
onciliation of  Jews  and  Gentiles  and  of  all  men  to  God 
through  the  Mediator  of  unity  and  harmony  and  the  Au- 
thor of  peace.  Thus  it  deals  with  the  loftiest  themes  and 
is  marked  by  an  impressive  elevation  of  thought  and 
language. 

No  indications  as  to  the  date  are  contained  in  the  epistle 
itself,  but  from  its  general  resemblance  in  style  and  tone 
and  from  its  similarity  of  subject  to  Colossians  it  is 
commonly  assigned  to  the  same  period  of  Paul's  life, 
that  is,  to  the  time  of  his  first  Roman  imprisonment.  If 
this  view  is  correct  the  time  of  writing  would  probably 
fall  within  the  year  62  or  63. 


IV 

THE  MESSAGE    TO    THE   EPHESIANS 

I.     Salutation  and  Praise  to  God  for  the  Blessings  of 
Salvation  (i  :  T-14) 

Salutation  I,  Paul,  a  divinely  appointed  messenger  of  Christ,  send 
(i  :  11 2)  ^Q  y^^  Ephesian  Christians  wishes  of  grace  and  peace. 
The  glorious  I  praisc  God  that  in  Christ  he  has  bestowed  upon  us 
reTempticTn  all  Spiritual  and  heavenly  gifts,  according  to  his  eternal 
'^^^^^\  purpose  of  love  to  make  us  pure  and  sinless  through  the 
Christ  work  of  Christ.     For  our  salvation  is  grounded  in  God's 

236 


of  Pciiil  Ephesians  1:19 

gracious  purpose  of  redemption,  wherein  he  has  accom- 
plished his  loving  design  and  has  saved  us  through  his 
Son.     For  it  is  due  to  the  abundant  grace  of  God  that 
we  are  saved  by  the  death  of  Christ  and  delivered  from 
our  sins.     In   the  gospel  we  see  revealed  the  heavenly  Who  fulfils 
secret  of  the  divine  wisdom,  which  God  will,  at  length,  Tationr''" 
fulfil  in  the  saving  work  of  Christ ;  namely,  to  bring  all  ^^  •  ^''^°^ 
beings   and   powers,    whether   in   heaven  or  earth,  into 
unity  and  harmony  in  him ;  and  in  him  we  receive  our  And  extends 
heritage  of  mercy,  according  to  God's  saving  and  effec-  aif  mSi*kind 
tive  purpose,  that  we  Jews  who  had  set  our  hope  on  ^^  •  "'^'♦^ 
Christ  might  realize  the  purpose  of  God's  love.     And  you 
Gentiles  too,  when  you   heard  the  message  of  salvation 
through  Christ,  believed  on  him  and  received  the  Holy 
Spirit  as  a  pledge  that  your  deliverance  from  sin  should 
be  complete,  in  fulfilment  of  God's  loving  will. 


2.     The  Savings  Reconciling  Work  of  Christ  (i :  15  to 
3:21) 

On  this  account,  since  I  heard  the  story  of  your  devo-  The  Chris- 
tion  to  Christ  and  to  his  people,  I  unceasingly  praise  p^JJ^V^e'ed 
God  for  it,  and  beseech  him  to  enrich  your  life  with  all  a  realization 

•  •        1       •    1  t   1  ,     ,  .,,        .  ,  of  God's  love 

spiritual  wisdom  and  knowledge  ;  to  illumine  your  hearts  and  power 
that  you  may  appreciate  the  hope  to  which  he  calls  you,       ^^ 
the  glorious  blessings  in  store  for  you,  and  his  effective 
working  for  the  salvation  of  believers  —  a  power  which 
237 


Ephesians  i  :  20  The  Messages 

Revealed  in  he  has  shown  in  the  resurrection  and  glorification  of 
tio^n'^rnd*'  Christ,  whcrcby  he  has  placed  him  in  the  supreme  seat  of 
cirrist^'^°^  authority  in  heaven  and  has  subordinated  to  him  all 
(i :  20-^3)     existing    powers,  and    made    him    Sovereign    over    his 

church,  his  mystical  body,  which  is  filled  and  penetrated 

by  his  life. 
Revealed         God,  moreover,  raised  up  you  Gentiles,  to  a  holy  life 
deHve"rance   fi'O"^  t:he  moral  death  of  sin — a  state  of  sin  in  which  you 
frTo'cod    ^^'^^  formerly  dominated  by  the  principles  of  this  evil 
into  fellow-   age,  in  obedience  to  Satan,  the  prince  of  the  powers  which 

ship  and  ac-  .    ,     ,  .      ,  .        ,  .,        .   .         ,  .   -     .  ,. 

tive  service  inhabit  the  upper  air,  the  evil  spirit  which  is  now  ruling  m 
(2 :  i-io)  those  who  disobey  God.  To  these  disobedient  ones  we 
Jews  also  belonged  when,  in  our  former  life,  we  gave  our- 
selves up  to  evil  passions  and  imaginations,  and,  thus  giv- 
ing the  rein  to  nature,  became  objects  of  God's  displeasure 
as  really  as  the  rest  of  mankind.  But,  despite  our  wicked- 
ness, God  in  his  great  love  raised  us  from  the  moral  death 
into  which  we  had  sunk,  into  a  blessed  life  of  fellowship 
with  Christ  (to  his  grace  be  all  the  praise  !),  and  made  us 
partakers  in  his  heavenly  dominion  and  glory.  For  God's 
grace  is  the  ground  of  our  salvation,  as  faith  is  the  condi- 
tion of  its  appropriation  ;  we  do  not  achieve  it  by  our  good 
works  :  God  freely  bestows  it,  and  we  must  ascribe  it  to 
his  goodness  alone.  Our  Christian  life  is  his  work ;  we 
are  his  new  creation  and  in  his  gracious  purpose  he  has 
given  us  our  place  and  work  in  his  kingdom. 

Do  not  forget  your  former  condition  when  you  were 
238 


of  Paul  Ephesians  3  :  2 

carnal  heathen  ;  when  Tews,  the  so-called  "  circumcision,"  The  atoning 

.  ,  ,  .  .    death  of 

used  to  speak  of  you  with  contempt  as  "  the  uncircumci-  Christ  has 

sion;"-when  you  had  no  knowledge  of  Christ,  of  God's  ^^e  Wrier " 

chosen  people,  or  of  his  gracious  revelation  to  them— were  ^^J^^fj^"^^^ 

hopeless   and   godless.     How  great   the   change!   Now  Jew 

through  the  death  of  Christ  you  have  been  made  part  of  the 

true  spiritual  Israel.     For  by  his  saving  death  for  all  men 

he  has  removed  the  old  division  between  Jew  and  Gentile  ; 

he  has  set  aside  the  law  which  hedged  the  Jews  off  from 

the  rest  of  men  ;  he  has  united  and  harmonized  in  himself 

all  mankind,  so  that  humanity  is  no  longer  two  but  one. 

In  his  death  for  our  entire  race  he  has  united  Jew  and  All  are  now 

Gentile  ;  his  salvation  for  all  brings  them  together  as  sons  JSns^/'°^' 

of  a  common  Father  with  unrestricted  access  to  his  pres-  temple 

»  stones 

ence.  You  must  no  longer  be  regarded  as  outsiders  ;  you  (2  =  16-22) 
are  a  part  of  the  family  of  God ;  yours  is  the  full  heritage 
of  revelation  through  apostles  and  prophets;  yours  the 
saving  benefits  of  Christ.  You  are  a  part  of  his  spiritual 
temple.  You  must  be  fitted  and  shaped  to  your  own 
place,  so  that  the  whole  structure,  harmonious  and  beau- 
tiful, may  become  a  perfect  dwelling-place  for  the  Spirit 
of  God. 

It  is  to  promote  your  edification  in  the  spiritual  life  that 
I  am  enduring  the  hardships  of  imprisonment— for  of 
course  you  know  that  I  was  entrusted  with  the  mission  of 
proclaiming  the  grace  of  God  to  you  Gentiles.  You  know 
that  to  me  was  disclosed  the  secret  of  God's  universal 
239 


Ephesians  3  : 3  The  Messages 

To  preach    goodness,  on  which  I  have  already  commented  in   few 
Ind  wonder-  words,  by  the  reading  of  which  you  can  perceive  my  ac- 
Surs^giori-  quaintance  with  God's  saving  purpose  in  Christ.     In  an- 
ous  privilege  cient  timcs  the  knowledge  that  God's  merciful  designs 
embraced  the  Gentiles,  as  well  as  the  Jews,  was  hidden 
from  the  thoughts  of  men ;  but  it  has  now  been  revealed 
by  the  Spirit  to  the  apostles  and  prophets,  whom  God  has 
made  the  chosen  recipients  of  this  knowledge,  that  God 
purposes  to  save  the  Gentiles  through  Christ.     And  this 
is  the  message  which  God  has  commissioned  and  em- 
powered me  to  proclaim.     Yes,  to  me,  once  the  wicked 
persecutor  of  the  Christians,  has  God  given  the  great  priv- 
ilege of  assuring  the  heathen  that  they  may  be  saved  through 
Christ,  and  of  helping  them  to  believe  that  the  sovereign 
God  has  disclosed  in  Christ  his  loving  design   towards 
Its  fruitage  them.     Thus  by  the  union  of  all  mankind  in  the  church 
I;v?n"?the  ^^^^^  '^  becomc  apparent  to  all  supernal  Powers  how  glo- 
angeis  rious  is  God's  redemptive  purpose  in  Christ,  through  faith 

in  whom  we  come  to  God  in  trustful  confidence.  Such 
being  my  mission  on  your  behalf,  do  not  be  disheartened 
in  your  zeal  because  I  must  suffer  persecution;  rather 
should  you  feel  honored  by  my  endurance  of  suffering  for 
your  sake. 

That  you  may  be  encouraged  I  humbly  pray  the  Father, 
from  whom  every  order  of  his  children  receives  its  name,' 

1  There  is  a  paronomasia  here  which  it  is  impossible  exactly  to  reproduce 
in  English.     God  b  the  iranjp  after  whom  every  jrarpid  is  named;  that  is, 
240 


of  Paul  Ephesians  4  :  6 

that  in  his  abundant  grace  he  would  enrich  your  inner  hfe  ;  A  prayer  for 
that  through  faith  you  may  have  living  fellowship  with  and  pSg^ess 
Christ,  so  that,  being  firmly  established  in  love,  you  may  be  ^^  "  ^'^'^^^ 
fully  able  to  grasp,  with  all   your   fellow-believers,  the 
boundless  greatness  of  Christ's  love  for  men,  in  order  that 
all  the  gifts  of  divine  grace  may  be  yours. 

Now  unto  him  who  is  able  to  bless  us  far  beyond  all  a  doxoiogy 
our  desires   and   conceptions,  according  to   that  power  ^^  '  '^^^^' 
whereby  he  works  within  us  —  unto  him,  in  Christ,  be 
honor  rendered  in  his  church,  forever  and  ever.     Amen. 


3.      The  Unity  of  Believers  (4  : 1-16) 

Therefore  I,  the  Lord's  prisoner,  exhort  you  to  fulfil  in  Unity  the 
your  life  the  true  meaning  of  your  Christian  profession.  Christian 
Be  humble,  meek,  gentle,  patient,  and  loving.      Strive  to  (4"i!3) 
maintain  the  unity  which  the  Spirit  fosters,  being  bound 
together  by  the  tie  of  peace.     The  church,  Christ's  mys-  This  unity 
tical  body,  is  one,  and  is  animated  by  one  Spirit ;  the  hope  sistTnt'w^th 
of  salvation,  to  which  you  are  summoned  by  the  gospel,  is  ^^^^^^  °^ 
the  same  for  all  believers.      We  have  a  common  Lord;  (4:4") 
faith  and  baptism  mean  the  same  for  us  all ;  we  have  one 
God   and   Father,  whose   Spirit   pervades   and   rules  all 
Christian  hearts.    But,  along  with  these  grounds  of  unity, 

the  very  name  naTptd  points  to  God  as  its  Trar^p;  every  order  of  God's 
creatures  by  its  very  name  (Trarpid)  recognizes  him  as  the  Father.     The 
practical  import  of  the  whole  phrase  is  :  Father  of  angels  and  men. 
241 


Ephesians  4:7  The  Messages 

there  is  also  variety  in  the  church.  Christ  has  distributed 
to  us  various  gifts  of  grace.  As  the  Scripture  says,  When 
he  ascended  to  heaven  in  triumph,  he  bestowed  gifts  upon 
men.  [Now  this  ascent  implies  a  previous  descent  to  the 
underworld.  It  implies  also  the  identity  of  the  One  who 
first  went  down  to  the  world  of  the  dead  and  then  went 
up  to  the  highest  heavens  there  to  reign  in  glory  and 
power.]  His  various  gifts  are  illustrated  by  the  various 
offices  and  functions  in  the  church,  such  as  those  of  the 
apostle,  the  prophet,  the  evangelist,  the  pastor  and  teacher. 
The  result.  All  thcsc  gifts  are  designed  to  equip  his  people  for  their 
ing  and"ma-  work  of  scrvicc  and  to  enable  them  to  build  up  his  church, 
churdi°*  '^^  ""^'^  ^^'^  ^  attain  the  ideal  of  unity  and  harmony  in  faith 
(4  :  12-16)  and  knowledge — the  full  maturity  of  Christian  manhood, 
measured  by  the  standard  of  Christ's  own  perfection. 
The  purpose  of  his  gracious  gifts  is  that  we  should  not 
continue  immature  and  unstable  in  our  Christian  life,  so 
as  to  be  susceptible  to  every  deception  and  error;  but  that, 
living  in  truth  and  love,  we  should  become  like  him  from 
whom  we  draw  our  spiritual  life,  even  Christ.  He  is  the 
bond  which  binds  us  all  together.  He  is  the  Head  of  a 
body  of  which  we  are  all  parts.  By  him  each  part,  filling 
its  own  place  and  performing  its  own  function,  is  made  to 
contribute  to  the  growth  and  perfection  of  the  whole  in 
love. 


242 


of  Paul  Ephesians  4  :  32 


4.     Demands  of  Christian  Life  and  Duty 

(4: 17  to  6:  20)  \ 

Such  being  the  nature  and  requirements  of  the  Christian  Christianity  1 

life,  you  should  not  live,  as  other  Gentiles  do,  in  wicked  holyTfe^  \ 

folly  and  moral  blindness,  estranged  from  God  by  ignor-  ^^  ''  ^7-=^4) 
ance  and  perversity,  in  moral  insensibility  giving  them- 
selves over  to  the  indulgence  of  the  basest  passions.     Such  \ 
a  life  is  contrary  to  Christ.    When  the  gospel  was  preached  ; 
to  you  you  were  taught  thatdiscipleship  to  Christ  requires  ; 
the  giving  up  of  the  old  sinful  life,  with  its  corruptions, 
and  the  living  of  a  new,  inward,  spiritual,  and  holy  life. 

Renounce,  then,  the  sins  which  marked  that  former  evil  And  a  de-  i 

life.     Cease  lying  and  speak  the  truth,  for  this  is  a  duty  [^"^g 
based  on  our  common  humanity.      Let   not  your  aneer  ^^^v  ^'■°™  ' 

,      ,       ,  -     ,  former  sins 

betray  you  mto  sm  ;  let  no  day  s  close  find  you  still  har-  (4  :  25-32) 
boring  resentment ;  do  not  allow  Satan  to  obtain  power 
over  you.     Those  who  have  been  guilty  of  stealing  must  j 

cease  from  it  and  support  themselves  by  honest  labor,  that 
they  may  also  aid  their  needy  brethren.  Avoid  all  corrupt 
speech  but  rather  use  such  as  builds  up  the  church  and  \ 

blesses  your  hearers,  lest  you  offend  the  Holy  Spirit,  given  \ 

you  as   a  pledge  of  your  redemption.     Put  away  from  j 

you  every  resentful  and  malicious  passion,  and  imitate  j 

the  kindness,  tenderness,  and  forgiveness  with  which  God,  \ 

through  Christ,  has  regarded  and  treated  you.  ; 

This  love  of  God  is  the  pattern  of  life  for  you,  his  j 

243 


Ephesians  5:1  The  Messages 

Love  its       beloved  children.     Let  love  therefore  rule  your  life,  even 
(sT  1. 2)       as  it  ruled  that  of  Christ,  who  gave  himself  up  to  death 
for  us,  an  offering  acceptable  in  the  sight  of  God.     As 
Impurity,      Christians  you  must  wholly  avoid  all  impurity,  lust,  and 
ivancrun-   avadcc,  all  buffoonery  and  ribald  jesting,  for  not  such 
clfrSn*^^  speech,  but  rather  thanksgiving  becomes  you.     For  you 
(5:3-14)      know  well  that  those  who  are  guilty  of  such  sins  (covet- 
ousness  is  a  kind  of  idol  worship)  have  no  part  in  the  king- 
dom of  heaven.     Let  no  man  persuade  you  that  they  are 
innocent ;  for  these  are  the  deeds  which  provoke  God's  holy 
indignation  against  those  who  are  guilty  of  them.     Refuse 
all  partnership  with  such  persons;  for  your  former  evil 
life,  with  which  such  vices  are  in  keeping,  is  now  passed,  and 
you  are  the  possessors  of  the  light  which  reveals  purity  and 
truth ;  let  your  conduct  be  pure,  for  the  Christian  life  yields 
moral  rectitude  and  uprightness  as  its  fruit.     Make  sure 
of  what  is  acceptable  to  Christ  and  wholly  avoid  the  evil 
life  which  brings  no  fruitage  of  blessing,  but  rather  expose 
its  real  character.     For  of  the  secret  deeds  of  the  heathen 
it  were  disgraceful  even  to  speak.     The  light  of  truth, 
shining  upon  them,  makes  their  foulness  manifest.     That 
this  judgment  of  the  light  upon  evil  may  take  place,  we 
Christians  must  rouse  ourselves  from  moral  stupor  and 
become  the  bearers  of  Christ's  light  to  men. 
>yise  Chris-      Take  careful  heed,  then,  to  your  conduct ;  be  discern- 
(s^^is-Jo)"*^*  ing  and  make  the  most  of  your  opportunities,  for  the  times 
are  evil.     Do  not  give  way  to  folly,  but  learn  to  know  the 
244 


of  Paul  Ephesians  5:31 

will  of  Christ.  Do  not  seek  the  excitement  of  intoxication, 
but  the  joy  which  comes  from  the  Spirit's  indwelling,  so 
that  you  may  edify  one  another  with  devout  songs  of 
praise  to  Christ,  accompanied  by  the  melody  of  the  heart. 
Render  perpetual  thanks  to  God  for  all  the  blessings  which 
he  has  bestowed  upon  you  through  Christ. 

Observe  among  yourselves  the  proper  relations  of  sub-  The  rela- 
jection  and  dependence,  remembering  that  Christ  is  your  [ween^hJs-' 
judge.     This  law  of  dependence  requires  the  obedience  of  ^^fg^ifte'^ 
the  wife  to  her  husband,  which  is  involved  in  obedience  to  ^^at  of 
Christ.     For  the  husband  possesses  authority  over  the  the  church 
wife,  even  as  Christ  does  over  the  church,  his  mystical  ^^  *  *^'^^^ 
body,  which  he  saves.     But  as  the  church  obeys  Christ, 
so  let  wives  in  all  things  obey  their  husbands.     Husbands, 
on  their  part,  must  love  their  wives  with  a  love  such  as 
Christ  showed  in  his  willingness  to   die  for  the  church, 
in  order  that,  having  purified  it  in  the  baptismal  waters, 
he  might  hallow  it  by  the  indwelling  of  God's  word,  that, 
at  his  coming,  he  might  set  before  himself  his  church  as  a 
pure  and  spotless  bride.     With  such  love  should  husbands 
love  their  wives — even  as  they  cherish  their  own  bodies. 
Since  husband  and  wife  are  morally  one,  to  love  the  wife 
is  to  love  one's  self.     Men  do  not  disregard,  but  care  for 
and  preserve  their  bodies,  as  Christ  also  cherishes  his 
body,  the  church  of  which  we  are  members.     Therefore, 
just  as  in  marriage  (according  to  the  Old  Testament)  a 
man  is  to  leave  his  parents  and  become  one  with  his  wife 
245 


Ephesians  5  :  32  The  Messages 

in  wedlock,  so  shall  Christ  at  his  coming  become  united 
with  his  spiritual  bride,  the  church.     A  deep  meaning 
underlies  this  language,  and  I  apply  it  to  the  mystical 
union  of  Christ  with  the  church.     Now,  to  pursue  the  sub- 
ject no  further,  let  each  one  of  you  (according  to  the  anal- 
ogy of  Christ's  love  for  his  church)  love  his  wife  as  him- 
self, and  let  the  wife  in  turn  reverence  her  husband. 
Relations  of     The  principle  of  dependence  and  submission  in  question 
parejit  and    j-gq^jj-gg  children  to  render  obedience  to  their  parents  as  a 
(6 :  1-4)        Christian  duty.     They  are  to  honor  their  parents  accord- 
ing to  the  commandment,  which  is  the  first  one  which  has 
a  promise  attached  to  it,  namely,  that  of  long  life  in  the 
land  of  promise  for  those  who  obey.     And  fathers,  on 
their  part,  should  not  by  harshness  provoke  angry  passions 
in  their  children,  but  should  discipline  and  train  them  in 
the  spirit  of  Christ. 
Reciprocal        Servants  are  to  obey  their  natural  superiors  with  a  zeal 
masters  and  which  is  carcful  to  Icave  no  duty  undone,  without  hypoc- 
servants       j-jsy  or  dupHcity,  as  rendering  service  to  Christ.      Their 
a  higher       service  should  not  be  rendered  with  a  mere  semblance  of 
(6?^5-9""     fidelity  or  with  a  view  to  human  approbation,  but  in  the 
conviction  that,  as  Christ's  servants,  their  work  is  divinely 
appointed  and  is   to  be  faithfully  performed  as  a  duty 
which  they  owe  to  God.      They  should  remember  that 
every  man,  whatever   his   social   standing,   shall  receive 
from  Christ  the  just  reward  of  his  service.     And,  in  turn, 
the  masters  must  treat  their  bondmen  with  kindness,  re- 
246 


of  Paul  Ephesians  6  :  19 

fraining  from  all  undue  severity  and  remembering  that 
they,  as  well  as  their  slaves,  are  under  the  authority  of  the 
exalted  Christ  and  that  he  will  impartially  judge  men 
without  reference  to  their  social  condition. 

Finally,  equip  yourselves  with  the  conquering  power  The  Chris- 
which  the  Lord  bestows.      As  Christian  warriors,  array  s^^jJufi* 
yourselves  in  the  panoply  of  God  in  order  that  you  may  ^^''^f^'^  . 
stand  your  ground  against  the  cunning  assaults  of  the 
devil.      For  our  Christian  conflict  is  not  against  feeble 
human   strength,   but   against   the   superhuman    powers 
which  rule  this  dark  and  evil  age  —  against  the  wicked 
spirit-hosts  which  inhabit  the  upper  air.     Wherefore  put  The  Chris- 
on  the  whole  armor  of  God,  that  you  may  be  able  to  with-  rio?s^a" 
stand  them  in  the  day  of  battle,  and,  having  achieved  the  ™°"J  ^^g. 
victory  over  all  foes,  may  still  stand  upright  ready  for 
conflict.      Stand  forth,  therefore,  girded  with  the  belt  of 
truth,  wearing  the  breastplate  of  moral  uprightness,  and 
shod  as  ready  messengers  of  the  glad  tidings  of  peace. 
In   addition   to   these  equipments,  take  up  the  shield  of 
faith  by  means  of  which  you  will  be  able  to  extinguish 
all  the  burning  arrows  of  Satan.     Put  on  as   a  helmet 
the  certainty  of  salvation  and  grasp  the  sword  which  the 
Spirit  provides,  the  gospel  of  divine  truth.     Continud  to  Paul's  own 
pray  unceasingly  and  earnestly  for  all  our  fellow-Chris-  port  in  *"^" 
tians,  and  for  me,  that  God  may  guide  and  teach  me  in  Yt'yT  20) 
my  efforts  to  disclose  to  men  the  heavenly  secret  con- 
tained in  the  gospel,  for  the  proclamation  of  which  I  am  in 
247 


Ephesians  6 :  20-24 

my  imprisonment  fulfilling  the  office  of  Christ's  represen- 
tative. Continue,  then,  to  pray  that  I  may  deliver  my 
message  with  boldness,  as  it  is  my  duty  to  do. 


A  personal 
message 
(6 :  21,  33) 


Parting 
blessing 
(6 ;  23, 24) 


5.  Farewell  and  Benediction  (6  :  21-24) 

Now  that  you,  as  well  as  others,  may  know  my  con- 
dition, Tychicus,  the  beloved  brother  and  faithful  servant 
of  Christ,  will  fully  inform  you.  I  have  sent  him  for  this 
very  purpose,  that  you  might  know  how  we  do  and  that 
he  might  encourage  you  in  the  Christian  life. 

Peace  be  to  the  brethren,  and  love  with  faith,  from  God 
our  Father,  and  the  Lord  Jesus  Christ.  Grace  be  with  all 
who  love  our  Lord  Jesus  Christ  with  never-failing  love. 


248 


THE    EPISTLE    TO    THE    PHILIP-  j 

PIANS 


THE   EPISTLE   TO   THE   PHILIPPIANS 


PAUL  S    RELATIONS    WITH    PHILIPPI 

Philippi,  an  important  town  of  Macedonia,  was  the  first 
European  city  in  which  the  gospel  was  preached.  It  was 
to  Philippi  that  Paul  went  in  answer  to  the  request  of  the 
man  of  Macedonia,  whom  he  had  heard  in  a  vision  say- 
ing :  "  Come  over  into  Macedonia,  and  help  us  "  (Acts 
1 6  :  9).  There  he  preached  at  the  Jews'  praying-place 
by  a  river's  side.  The  work  prospered  until  the  cure  of 
a  female  slave  who  practised  magic  arts  and  thereby 
brought  large  profits  to  her  owners,  caused  an  uproar, 
and  finally  occasioned  the  expulsion  of  Paul  and  Silas 
from  the  city. 

The  apostle  maintained  frequent  communication  with 
the  Philippian  Christians  and  cherished  a  peculiar  affection 
for  them.  From  this  church  alone  he  seems  to  have  been 
willing  to  receive  gifts  for  his  personal  support  (Phil.  4:15), 
and  twice,  while  he  was  at  Thessalonica,  they  sent  assist- 
ance to  him  (Phil.  4  :  16).  This  kindness  they  repeated 
when  he  reached  Corinth  (2  Cor.  11:8,  9). 
251 


Philippians  The  Messages 

II 

THE   OCCASION    AND    OBJECT    OF    THE   EPISTLE 

• 

Paul's  imprisonment  at  Rome  excited  the  deepest  solici- 
tude of  the  Philippian  Christians  on  his  behalf  and  they 
accordingly  sent  Epaphroditus,  one  of  the  most  beloved 
and  trusted  of  their  number,  to  comfort  him  and  to  supply 
his  needs  (Phil.  4:18).  Our  epistle  is  a  letter  of  thanks 
for  this  kindness.  But,  of  course,  the  apostle  goes  beyond 
the  immediate  purpose  of  the  letter,  sends  them  tidings 
about  himself,  his  condition  and  hopes  of  release,  and  adds 
many  warnings  and  advices  for  their  benefit. 

It  accords  with  the  occasion  of  the  epistle  that  it  should 
be  practical  and  personal,  rather  than  doctrinal  or  con- 
troversial. Its  doctrinal  elements  are  incidental  to  its 
friendly  advices  and  practical  teaching.  Philippians  is  the 
most  affectionate  of  all  Paul's  epistles  ;  it  has  been  called 
*'  Paul's  love-letter."  In  writing  to  the  Philippians  he  had 
no  occasion  to  refute  heresies,  as  he  did  in  writing  to  the 
Colossians  and  Galatians ;  nor  did  he  need  to  rebuke  im- 
moralities, as  in  writing  to  the  Corinthians.  Such  dangers 
as  threatened  the  church  were  still  outside  of  it  and  it  was 
enough  to  warn  his  readers  against  them.  Still,  the  Phil- 
ippians were  by  no  means  faultless.  There  seem  to  have 
been  jealousies,  rivalries,  and  personal  alienations  which 
had  not  a  little  impaired  the  unity  of  the  church.  To 
252 


of  Paid  Philippians  i  :  2 

these  he  doubtless  alludes  when  he  exhorts  the  readers  to 
be  "  of  one  accord,  of  one  mind  "  (i  :  27  ;  compare  4  :  2), 
to  do  nothing  from  a  spirit  of  faction  or  selfish  ambition, 
but  carefully  to  regard  the  rights  and  interests  of  others 
(2  \2'\). 

The  reference  to  Cassar's  household  (4  :  22)  shows  that 
the  epistle  was  written  from  Rome.  Some  scholars,  on  the 
ground  of  kinship  of  ideas  between  it  and  the  great  doc- 
trinal letters,  hold  that  it  is  the  earliest  of  the  epistles  of 
the  first  imprisonment,  but  it  is  generally  regarded  as  the 
latest  and  as  having  been  written  in  the  year  63.  This 
view  is  .favored  by  some  special  circumstances  mentioned 
in  the  epistle,  as,  for  example,  the  extraordinary  progress 
which  the  gospel  had  at  length  made  among  the  Roman 
soldiers  (Phil.  1:13)  and  its  acceptance  even  in  the  im- 
perial palace  (4  :  22). 

Ill 

THE   MESSAGE    TO    THE    PHILIPPIANS 

I.  Salutation  and  Thanksgiving  (i  :  i-ii) 

Paul  and  Timothy,  bondmen  of  Jesus  Christ,  to  all  the  Salutation 
Christians  at  Philippi,  together  with  the  bishops  and  dea-  ^ '  ^'  "^ 
cons.     Grace  and  peace  from  God  our  Father  and  from 
the  Lord  Jesus  Christ  be  with  you. 

I  am  thankful  to  God  whenever  I  think  of  you.     I 
253 


Philippians  i  :  3  The  Messages 

Paul's  glad  alvvays  gladly  remember  you  all  in  my  prayers,  for  you 
have  co-operated  with  me  in  extending  the  gospel  from 
the  time  when  you  first  heard  of  it  until  now.  I  am  con- 
fident that  God,  who  has  begun  the  work  of  your  salva- 
tion, will  carry  it  forward  to  its  perfection  at  the  Lord's 
coming.  I  justify  this  confidence  by  my  affection  for  you 
and  by  your  sympathy  and  co-operation  with  me  in  my 
imprisonment  and  in  the  promotion  of  the  gospel.  Thus 
have  you  all  shown  yourselves  to  be  sharers  in  the  grace 
which  Christ  has  bestowed  upon  me.  I  call  God  to  wit- 
ness that  I  yearn  after  you  all  with  a  Christlike  affection. 
I  pray  that  your  love  may  grow  more  and  more  in  intel- 
ligence and  discrimination,  that  you  may  discern  and 
approve  the  good,  that  you  may  be  found  pure  and  blame- 
less at  Christ's  coming,  and  that  you  may  be  full  of  all 
good  works,  to  the  praise  of  God. 

2.  A  Chapter  in  the  Apostle's  Experience  (i  :  12-30) 

The  preach-      Now  my  trial  and  imprisonment,  brethren,  so  far  from 
gospel  pro-    hindering  my  work  of  preaching,  have  rather  promoted  it. 
Roman  fm-^  That  I  was  imprisoned  for  my  devotion  to  Christ  has 
(i"^°2™^r   t)ecome  known  not  only  to  the  soldiers  of  the  imperial 
guard,  but  to  the  whole  people  of  Rome,  and  my  experi- 
ence and  success  have  inspired  most  of  my  fellow-disciples 
with  new  zeal  and  boldness  in  the  proclamation  of  the 
gospel.     But  not  all  who  preach  Christ  do  so  from  worthy 
motives.     Some  are  actuated  by  twvy  of  me ;  others  by 
254 


of  Paul  Philippians  i  :  26 


kindness  toward  me.     The  latter  work  in  sympathy  with  Even 
me  as  a  divinely  appointed  defender  of  the  gospel;  the  those^moved 
former  are  moved  by  a  spirit  of  contention  and  partisan- J'y  J^^^_^°_^.^y 
ship,  designing  only  to  annoy  and  wound  me.     What  shall 
be  said  of  the  work  of  those  who  do  this  ?     I  will  only  say 
of  it  that,  in  any  case,  whether  with  pure  or  with  impure 
motives,  Christ  is  proclaimed,  and  in  that  I  rejoice ;  yes, 
and  I  will  continue  to  rejoice.     For  I  know^  that  this  trial  The  service 
which  they  are  causing  me  will  result  in  my  spiritual  profit,  Cnf  ambi-^^^ 
in  answer  to  your  prayers  and  through  the  grace  of  the['°."^ 
Spirit.      And  thus  shall  I  realize  my  eager  longing  and 
confidence  that  my  efforts  will  not  be  defeated,  but  that 
now,  as  always,  I  shall  act  and  speak  with  all  courage,  so 
as  to  honor  Christ  with  my  life,  whether  t  give  it  up  in  his 
service  or  live  to  labor  on  in  his  cause.     Between  life  and  His  serene 
death  I  have  little  care  to  choose.     Life  means  labor  for  ^he^ful'ure'' 
Christ ;  death  means  blessed  fellowship  with  him.     When  (^  =  ^2-26) 
I  think  of  what  I  might  do  for  Christ  by  continuing  to 
live— but  I  will  express  no  preference.     Each  alternative 
powerfully  appeals  to  me.     My  personal  wish  would  be  to 
die  and  dwell  with  Christ;  for  me  that  would  be  better 
than  living.     But  when  I  think  of  you  and  of  what  I  can 
do  for  you,  I  should  wish  to  live  and  labor  on.      And 
when   I   view  the   question   thus,  I   am  persuaded  that 
it  will  be  so.     I  shall  continue  with  you  all,  that  I  may 
promote  your  Christian  life  and   your   joy  in  believing, 
so  that  you  may  greatly  rejoice  in  Christ  when  you  have 
255 


Philippians  i  :  27  The  Messages 

His  disciples  me  present  with  you  once  more.  But  whether  I  come  or 
f^Uhfuf  and  not,  do  you  act  worthily  of  your  citizenship  in  the  heavenly 
byl^eSecu^  kingdom,  that,  whether  present  or  absent,  I  may  learn 
tio"  that  in  unity  of  spirit  you  are  standing  firm  and  are  vig- 

orously defending  the  faith  in  Christ  which  the  gospel 
requires.  I  hope  to  hear  that  in  the  presence  of  the  as- 
saults of  your  enemies  you  display  a  courage  which  will 
be  at  once  an  omen  of  their  utter  defeat  and  a  divine 
pledge  of  your  victory,  for  God  has  graciously  bestowed 
upon  you  the  privilege,  not  only  of  believing  on  Christ, 
but  also  of  suffering  for  his  sake.  In  your  present  trials 
you  are  engaged  in  the  same  struggle  in  which  you  saw 
me  contending  when  I  was  at  Philippi,  and  which  you  now 
hear  of  my  experiencing  here  in  my  Roman  prison. 

3.  Exhortation  to  Unity  and  Self-denial  (2  :  1-18) 

The  Chris-        I  appeal  to  you  in  the  name  of  your  Christian  experi- 

bJcoSe"^'^   ence,  your  mutual   love,  your  spiritual   fellowship,  and 

'^"™mV"'*  your  affections  and  sympathies,  to  give  me  the  joy  of 

(2 :  1-4)        knowing  that  you  continue  in  unity  and  harmony.    Avoid 

all  partisanship  and  vain  ambition  and  cultivate  humility 

and  unselfishness.     Let  no  one  of  you  regard  merely  his 

own  interests,  but  let  him  also  consult  the  interests  and 

wants  of  others.     Cherish  the  disposition  which  dwelt  in 

Christ,  who,  though  he  existed  in  a  divine  mode  of  being, 

did  not  regard  that  state  of  existence  as  something  to  be 

eagerly  grasped   and  retained,  but  relinquished   it  and 

256 


of  Paul  Philippians  2:16 

assumed  the  likeness  of  men  by  taking  on  a  servant-form,  imitatmghis 
Nor  was  this  all.      Having  assumed  the  fashion  of  our  tVro'i^I''' 
humanity,  he  stooped  to  suffer,  in  obedience  to  God,  the  ^^'^^^^'^^'' 
shameful  death  of  the  cross.     But  the  path  of  humiliation  ence  was 
proved  to  be  the  way  of  true  exaltation,  for  in  conse-(2*?5-ii) 
quence  of  his  self-renunciation,  God  exalted  him  to  a  place 
of  supremacy  and  dominion  and  bestowed  upon  him  the 
highest  title  and   dignity,  and  ordained   that  all   beings 
should  pay  homage  to  his  majesty  and  acknowledge  his 
lordship  to  the  praise  of  God  the  Father. 

Inspired  by  this  example  of  Christ,  continue  to  show  The  proper 
the  same  spirit  of  obedience  which  you  have  always  sS^a^'irit 
shown.  Do  not  depend  upon  my  presence  to  incite  you  °/ ^J^a^.^g^)"*^^ 
to  your  duty,  but  now  while  I  am  absent  from  you,  dili- 
gently seek  to  carry  to  completion  the  work  of  your 
salvation  with  all  care  and  anxiety  lest  you  fail.  And 
remember  that  you  do  not  strive  at  this  task  unaided. 
God  is  meanwhile  working  within  you,  inspiring  your  de- 
termination and  directing  your  progress,  in  order  that  his 
gracious  will  may  be  accomplished  in  your  completed  sal- 
vation. Avoid  complaints  and  dissensions,  that  you  may 
provoke  no  censure  and  may  show  yourselves  to  be  God's 
true  children  in  the  midst  of  a  corrupt  people,  among 
whom  you  are  to  appear  as  luminaries  in  a  dark  world, 
holding  out  to  others  the  gospel  of  life.  Let  me  be  able, 
when  Christ  shall  appear,  to  point  to  your  faithfulness  as 
proof  that  my  efforts  on  your  behalf  have  not  been  fruit- 
257 


Philippians  2:17 


The  Messages 


The  proba- 
ble visit 
from  Timo- 
thy the  faith- 
ful 
(2:  19-24) 


The  recep- 
tion de- 
served by 
Epaphrodi- 
tus,  their 
brave  dele- 
gate 
(2 :  25-30) 


less.  To  secure  this  result  I  would  willingly  pour  out 
my  life  as  a  libation,  in  addition  to  the  sacrifice  of  your 
faith  which  you  are  offering  to  God  ;  I  can  rejoice  in  pro- 
moting your  salvation  even  at  such  a  cost,  and  I  ask  you 
also  to  rejoice  and  to  congratulate  me. 

4.   The  Missions  of  Timothy  and  Epaphroditus 
(2  :  19-30) 

But  I  am  hoping  for  such  a  favorable  turn  in  my  case 
that  I  can  send  Timothy  to  you  soon  and  obtain  news  of 
your  condition.  For,  besides  him,  I  have  no  other  who 
would  so  genuinely  interest  himself  in  your  welfare.  For 
all  the  rest  are  occupied  with  their  own  interests,  not  with 
those  of  Christ.  But  Timothy  you  have  tested,  and  you 
know  with  what  filial  fidelity  he  served  me  in  promoting 
the  gospel.  I  hope,  therefore,  to  send  him  as  soon  as  I 
learn  what  turn  my  affairs  will  take.  And  I  also  hope 
that  Providence  will  soon  open  the  way  for  me  to  visit 
you.  Meanwhile,  I  have  deemed  it  necessary  to  send  to 
you  Epaphroditus,  my  comrade  and  the  bearer  of  your 
bounty  to  me.  For  he  yearned  to  see  you,  and  was  dis- 
tressed because  he  knew  that  you  had  received  the  re- 
port of  his  sickness.  And,  indeed,  he  was  very  sick,  so 
that  we  despaired  of  his  life.  But  God  was  merciful  to 
him  and  to  me,  and  restored  him  and  thus  spared  me  the 
additional  sorrow  which  his  death  would  have  caused.  I 
have,  therefore,  the  more  willingly  sent  him  to  you,  that 

258 


of  Paul  Philippians  3:7 

you  may  be  cheered  by  seeing  him,  and  that  the  knowl- 
edge of  your  joy  may  lighten  the  burden  of  my  present 
suffering.  Welcome  him  with  all  gladness  as  a  Christian 
brother.  Such  as  he  are  deserving  of  all  respect,  for  in 
his  devotion  to  the  work  of  Christ  he  risked  his  life  and 
was  brought  near  to  death's  door  that  he  might  render 
that  service  of  love  which,  had  it  been  possible,  you  would 
gladly  have  rendered  to  me  in  person. 

5.    Warnings  against  Judaism  and  Libertinism 
(3  :  I  to  4  :  I) 

Now,  my  brethren,  whatever  your  trials,  continue  to  a  warning 
rejoice  in  the  Lord.  I  do  not  hesitate  to  mention  again  fhose^who 
an  old  subject,  for  you  need  to  be  warned  with  regard  to  ^""^'^  ■^'•'■' 

■"  "'  c>  cumcision 

it  again  and  again.      Be  on  your  guard  against  those  (3 :  1-3) 
shameless,  mischief-making  Judaizers,  whose  boasted  cir- 
cumcision I  should  call  mere  mutilation.     For  the  true 
"  circumcision  "  is  a  spiritual  worship  and  service,  such  as 
we  Christians  practice  who  set  no  value  upon  mere  out- 
ward rites.     Were  any  saving  value  to  be   attached  to  Such  usages 
these,  I  might  lay  claim  to  the  boasted  advantage.     I  was  lest^d'by*" 
born  and  reared  a  strict  Jew  ;  I  grew  up  a  rigid  legalist  F'^"^^"^ 
and  carried  out  my  Pharisaic  zeal  consistently  by  perse-  worthless 
cuting  the  Christians  ;  in  conformity  to  the  law,  I  fell  short  ^ "  ^ 
in  no  particular.     But  now  I  have  renounced  all  these 
proud  claims  and  supposed  advantages  for  the  sake  of 
Christ.     All  my  legal  righteousness  and  meritorious  works 

259 


Phllippians  3  :  8 


The  Messages 


Fellowship 
with  Ciirist 
only  to  be 
won  by  per- 
sistent effort 
(3:  9-14) 


In  accord 

with  our 

highest 

ideals 

U  :  15,  16) 


Worldly  and 
sensual  men 
have  no  part 
in  Christ 
(3:  17-19) 


I  now  esteem  as  utterly  worthless  compared  to  the  saving 
knowledge  of  Christ.  To  me  now  they  seem  the  merest 
refuse  if  only  I  can  make  Christ  my  own,  and  find  my  true 
life  in  fellowship  with  him.  I  renounce  all  claim  to  accept- 
ance with  God  on  the  ground  of  my  obedience  to  the  law, 
and  seek  acceptance  and  pardon  solely  through  trust  in 
Christ  for  salvation.  I  desire  only  fellowship  with  Christ — 
to  rise  with  him  to  newness  of  life,  to  die  with  him  to  sin, 
in  order  that,  at  length,  I  may  attain  full  perfection  of  life 
in  his  kingdom.  But  this  high  attainment  is  yet  far  beyond 
me.  Still,  I  am  eagerly  pressing  forward  in  the  race  in 
order  to  reach  the  goal  to  which  Christ  is  ever  summon- 
ing me.  No ;  I  have  not  reached  it ;  but  one  thing  I  am 
doing :  dissatisfied  with  all  past  attainments  and  bending 
every  energy,  as  the  athlete  does  in  a  race,  I  am  striving 
to  reach  the  high  destiny  to  which  God,  through  Christ, 
has  called  me.  Let  all  of  us,  then,  who  know  the  nature 
and  demands  of  the  Christian  life,  give  ourselves  to  this 
effort,  and  if,  in  any  respect,  any  of  us  fall  short  in  our 
ideal  or  endeavor,  God  will  help  us  to  correct  our  fault ; 
but  there  is  one  thing  we  must  remember :  if  we  are  to 
make  progress,  we  must  live  up  to  our  best  present  knowl- 
edge of  the  ideals  and  requirements  of  the  Christian  life. 

Vie  with  each  other,  brethren,  in  imitating  me,  and  ob- 
serve those  whose  conduct  resembles  mine.     For  there  are 
many,  of  whom  I  have  often  spoken  to  you  and  of  whom  I 
now  tell  you  with  tears,  whose  conduct  shows  them  to  be 
260 


of  Paul  Philippians  4 : 7 

foes  of  our  doctrine  of  salvation  by  Christ's  death.  They  are 
destined  to  destruction  ;  they  are  slaves  of  appetite ;  they 
rejoice  in  their  own  disgrace  ;  their  affections  are  set  on 
this  world.     But  we  belong  to  a  commonwealth  which  has  For  the 

,      ,    .         ,  c  Christian  is 

its  seat  in  heaven,  whence  v/e  look  for  the  appearance  ol  a  citizen  of 
our  Lord  Jesus  Christ  to  save  us,  who,  by  his  all-conquer-  ^^^^.^^f"^- 
ing   power,  shall  transform  the    corrupt  and   perishable  heaven^ ^  ^^ 
bodies  in  which  we  now  dwell   into  the  likeness  of  his 
own  glorified  body.     Inspired  by  this  glorious  hope,  my 
brethren  dearly  beloved,  stand  firm  in  your  Christian  life 
and  profession. 

6.  Concluding  Exhortations  and  Greetings 
(4  :  2-23) 
I  beg-  Euodia  and  Syntyche  to  cease  their  variance  and  An  ©xhorta- 

=»  ^       ■"  f    •  1  f    1  tiontorecon- 

become  reconciled.     Yes,  I  entreat  you,  my  faithful  com-  diiation 
panion,  to  help  them  to  compose  their  differences,  for  these  ^^  '• ""'  ^^ 
women  were  among  my  devoted  helpers,  along  with  Clem- 
ent and  the  other  faithful  laborers,  whose  names  are  writ- 
ten in  the  register  of  God's  faithful  people. 

Once  and  again  I  exhort  you  to  joyfulness   in   your  To  joy,  for- 

,  ,       ,1        1        T        j»  •        bearance, 

Christian  life.     Be  gende  toward  all ;  the  Lord  s  commg  trustfulness, 
draws  near.     Be  not  distracted  by  anxious  care,  but  in  f^'74%) 
prayer  and  praise  commit  your  wants  and  desires  to  God. 
And  the  peace  which  God  bestows,  which,  more  than  all 
human  reasoning  or  forethought,  brings  rest  to  the  soul, 
will  guard  your  hearts  and  thoughts  in  Christ  Jesus. 
261 


Philippians  4:8  The  Messages 

To  the  ear-       Finally,  brethren,  whatever  is  worthy  of  reverence,  true, 
of  aifSrtues  just,  pure,  lovely,  and  fair — in  short,  whatever  moral  ex- 
(4 :  8, 9)       cellence  there  is,  and  whatever  praise  it  deserves,  carefully 
reflect  upon  it.     Observe  my  instruction  and  example,  and 
God  shall  bless  you  with  his  peace. 
Paul's  grati-     It  is  to  me  a  sacred  joy  to  think  that  after  so  long  an 
their  affec-    abscucc  you  havc  again  proved  your  generous  kindness 
generosity    toward  me— a  feeling  which  you  have  constantly  cher- 
(4 :  xo-20)     ished,  but  lacked  the  opportunity  to  show.     It  was  not 
merely  my  need  which  made  your  gift  so  welcome,  for  I 
have  learned  to  be  contented  in  my  lot,^  whatever  it  is.     I 
know  how  to  be  humbled  by  want  and  I  know  how  to  bear 
abundance.     I  have  become  accustomed  to  the  most  vari- 
ous outward  conditions.     My  sufficiency,  however,  is  not 
from  myself,  but  from  him  who  gives  me  strength  to  en- 
dure all  things.     But,  though  I  am  not  concerned  for  my 
outward  condition,  I  count  it  a  beautiful  thing  in  you  to 
show  me  your  sympathy  and  aid  in  my  affliction.     This 
also  is  not  the  first  time,  for  you  will  remember  well,  my 
Philippian  friends,  that  in  my  early  missionary  preaching,  as 
I  was  leaving  Macedonia,  you  were  the  only  church  which 
contributed  to  my  support,  for  when  I  was  at  Thessalonica 
you  more  than  once  sent  supplies  to  me.     I  prize  your  gift 
not  so  much  for  itself  as  for  the  spiritual  blessing  which  its 
bestowment  will  bring  to  you.    My  wants  are  fully  met  by 
your  recent  contribution  to  my  need,  which  Epaphroditus 
brought — a  sweet  odor  of  sacrifice,  well -pleasing  to  God, 
262 


of  Paul  Philippians  4 :  23 

God  will  abundantly  recompense  you  out  of  his  full 
store-house  of  blessing  in  Christ.  To  him,  our  God  and 
Father,  be  glory  forever. 

My  salutations  to  all  the  members  of  your  church.     My  Farewell 
companions  here,  and  all  the  members  of  the  Roman  f4T2'i"f3) 
church,    especially   those   of    the    Emperor's   household, 
salute   you.     The  grace  of  our  Lord  Jesus   Christ  be 
with  you. 


263 


APPENDIX 


APPENDIX 

BOOKS   OF   REFERENCE 

Among  the  books  which  will  be  found  most  helpful  in  a 
study  of  Paul's  Epistles  are  the  elaborate  "  Lives  of  Paul,"  by 
Conybeare  and  Howson,  and  by  Dean  Farrar  (many  editions). 
A  brief  but  excellent  "  Life  "  is  that  by  Professor  James  Iver- 
ach,  1890.  (Randolph.)  The  still  briefer  but  very  graphic  and 
interesting  "  Life  of  St.  Paul,"  by  Dr.  James  Stalker,  (Revell 
or  Am.  Tract  Society,)  is  especially  to  be  commended.  Ram- 
say's **  St.  Paul  the  Traveller  and  the  Roman  Citizen,"  1896, 
and  his  "  Historical  Commentary  on  St.  Paul's  Epistle  to  the 
Galatians,"  1900,  (Putnam,)  are  particularly  valuable  for  their 
fresh  and  scholarly  treatment  of  the  history  from  the  stand- 
point of  the  archaeology  of  Asia  Minor. 

The  Epistles  of  Paul  are  more  directly  discussed  in  Dr. 
Lyman  Abbott's  "  Life  and  Letters  of  Paul,"  1898,  (Houghton, 
Mififlin  &  Co.,)  and  in  Dean  Sabatier's  "The  Apostle  Paul," 
1896.  (James  Pott  &  Co.)  Students  of  the  Epistles  will  find 
in  each  of  these  volumes  a  fresh  and  independent  treatment 
of  the  apostle's  life  and  work.  Dr.  Orello  Cone's  elaborate 
treatise,  "  Paul  the  Man,  the  Missionary,  and  the  Teacher," 
1898,  (Macmillan,)  is  executed  in  the  spirit  of  radical  German 
criticism.  "  The  Spiritual  Development  of  St.  Paul,"  by  Dr. 
267 


Appendix 

George  Matheson,   1890,  (T.  &  T.  Clark,)  is  a  brilliant,  but 
somewhat  fanciful,  account  of  Paul's  growth  and  experience. 

Among  the  more  recent  and  available  expositions  of  the 
Pauline  letters  are  the  volumes  in  "The  Expositor's  Bible," 
(Armstrong,)  and  in  the  series  entitled,  "The  Cambridge 
Bible  for  Schools."  (Cambridge  University  Press.)  A  much 
more  elaborate  and  critical  commentary  is  the  "  International," 
now  appearing.     (Scribner.) 

Brief  hand-books  of  ' '  Introduction  "  to  the  Epistles  have 
been  prepared  by  Professors  Dods,  Findlay,  and  Lumby. 
Much  more  elaborate  treatises  are  those  of  Weiss,  Salmon, 
Gloag,  and  Godet.  I  would  especially  commend  the  volume 
by  Dean  Farrar  entitled,  "  The  Messages  of  the  Books,"  1885. 
(E.  P.  Button  &  Co.) 

The  Theology  of  Paul  as  a  whole  has  been  elaborately 
treated  by  Professor  Otto  Pfleiderer,  from  the  stand-point  of 
German  criticism,  in  his  "  Paulinism,"  1877,  (Williams  & 
Norgate,)  and,  from  a  more  conservative  point  of  view,  by 
Professor  A.  B.  Bruce  in  "  St.  Paul's  Conception  of  Christi- 
anity," 1894,  (Scribner,)  and  by  Professor  G.  B.  Stevens  in 
"The  Pauline  Theology,"  1897.  (Scribner.)  Specific  topics 
have  also  been  made  the  subjects  of  special  investigations  such 
as  :  "St.  Paul's  Use  of  the  Terms  Flesh  and  Spirit,"  1883,  by 
Professor  W.  P.  Dickson,  and:  "St.  Paul's  Conception  of 
Christ,"  1897,  by  Rev.  David  Somerville.  For  a  much  fuller 
list  of  books  I  would  refer  the  reader  to  the  bibliography 
appended  to  my  "  Theology  of  the  New  Testament,"  1899. 
(Scribner.) 

268 


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I.    Ube  "ClnftCb  IRfng&om.    Fifth  edition. 
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Charles  F.  Kent,  Ph.D.,  Professor  of  Biblical  Literature  and 
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Charles  F.  Kent,  Ph.D.,  Professor  of  Biblical  Literature  and 
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IV.  Ube  /Daccabean  an^  IRoman  f>erfob  (including  New  Testament 

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James  S.  Riggs,  D.D.,  Professor  of  Biblical  Criticism,  Auburn 
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CONTEMPORARY  OLD  TESTAMENT  HISTORY 

V.  f3fgtor^  of  tbe  jeg^ptfana. 

James  H.  Breasted,  Ph.D.,  Assistant  Professor  of  Semitic  Lan- 
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George  S.  Goodspeed,  Ph.D.,  Professor  of  Ancient  History,  the 
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Rush  Rhees,  Professor  of  New  Testament  Interpretation,  New- 
ton Theological  Seminary. 

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George  T.  Purves,  Ph.D.,  D.D.,  Professor  of  New  Testament 
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Date  Due 

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